,transcriber's ,notes - ,this book is set forth as a reference for ,baptist churches to discuss their history1 organization1 polity1 and operations4 ,the book itself has a small form factor1 suitable to be carried in a suit coat pocket4 - ,the author's perspective is quite partisan2 many arguments are introduced in favor of his preferred methods and against alternatives4 - ,detailed information on the ,transcriber's changes are listed after the text4 ,,the ,,standard ,,manual ,,for ,,baptist ,,churches ,by ,,edward ,t4 ,,hiscox1 ,d4,d4 ,author of ,the ,baptist's ,short ,method1 ,star ,book for ,ministers1 ,the ,star ,book ,series1 ,pastors' ,manual1 etc4 ,,philadelphia ,,the ,,american ,,bapitst ,,publication ,,society ,,chicago ,,kansas ,,city ,,los ,,angeles ,,seattle ---------------------------------------- -------------------- ,entered1 according to ,act of ,congress1 in the year #ahij1 by ,,the ,,american ,,bapitst ,,publication ,,society ,in the office of the ,librarian of ,congress1 at ,washington ---------------------------------------- -------------------- ,,printed ,,in ,u4,s4,a4 ,,preface ,it is now thirty years since the ,baptist ,church ,directory1 prepared by the writer1 was first published4 ,that work was designed to be somewhat of a consensus of the opinions of those best able to judge in matters of ,baptist church polity and usage1 especially as to what concerns administration and discipline4 ,it might thus prove a help to both pastors and members1 particularly in perplexing cases liable to arise4 ,thus it was hoped it might help to rectify the order and customs of our churches through our widely extended ranks4 ,this hope has been realized4 ,more than fifty thousand copies of that book have been circulated in this country4 ,it has also been translated1 more or less fully1 into six or seven different languages by our missionaries1 for use in our missions and foreign fields4 ,but many of the churches desired a smaller and less expensive manual1 which they could put into the hands of all their members4 ,to meet this want1 sixteen years ago1 the writer prepared the little ,star ,book on ,baptist ,church ,polity1 which many churches have adopted1 furnishing their members and candidates for membership with them freely4 ,this has had a circulation of over thirty thousand copies2 and both this and the ,directory are in as great demand as at any previous time4 ,it is something more than twenty years since the ,baptist ,short ,method1 by the same author was published4 ,the purpose of this manual was to give a concise view of those distinctive features which mark the difference between ,baptists and other denominations1 especially as to the ordinances and church order2 and also to furnish the proofs by which our position in these respects is justified4 ,about ten thousand copies of this book have found their way into circulation4 ,the preparation of the present manual was undertaken at the request of1 and by an arrangement with the pastor1 ,r4 ,s4 ,mac,arthur1 ,d4,d41 on behalf of ,calvary ,baptist ,church1 ,new ,york ,city1 for the special use of that church4 ,something was desired smaller than the ,directory1 and more full than the ,star ,book1 embracing certain features of the ,short ,method4 ,when completed1 it was thought to be1 on the whole1 so much superior to anything ever before prepared1 as a manual for general use in ,baptist churches1 that by mutual consent1 it was decided to have it published for general circulation1 rather than confine it to the use of a single church4 ,to both ministers and members1 such a manual1 it is hoped1 will prove a valuable helper in the interest of church order1 and of denominational unity and prosperity4 ,especially for the younger members1 so many thousands of whom are yearly admitted to the fellowship of the churches1 with an unlimited franchise1 while but imperfectly instructed as to either doctrines or order1 it should prove a most valuable assistant4 ,concise and accurate in statement of facts1 transparent in arrangement of matters1 convenient in form1 and cheap in cost1 pastors will find it to their own advantage1 as well as to that of their members1 to see that their churches are liberally supplied with copies4 ,the pastor of one of our very largest and most prosperous churches1 for whose use its preparation was undertaken1 shows his estimate of its value1 and sets other pastors a wise and worthy example1 by ordering in advance of publication1 one thousand copies for his church4 ,may the ,divine blessing make this1 as other works have been made1 a means of furthering good order1 spiritual vitality1 and efficient service for ,christ1 in the churches for which it is designed4 ,e4 ,t4 ,h4 ,,mount ,,vernon1 ,n4 ,y4 ,january #bd1 #ahij4 ,,contents ,,chapter ,i ,a ,,christian ,,church ,,chapter ,,ii ,,church ,,officers ,,chapter ,,iii ,,church ,,ordinances ,,chapter ,,iv ,,church-,,membership ,,chapter ,v ,,church ,,discipline ,,chapter ,,vi ,,cases ,,of ,,appeal ,,chapter ,,vii ,,church ,,business ,,chapter ,,viii ,,christian ,,doctrine ,,chapter ,,ix ,,optional ,,standing ,,resolutions ,,chapter ,x ,,baptism ,,considered ,,chapter ,,xi ,,the ,,lord',s ,,supper ,,chapter ,,xii ,,infant ,,baptism ,,chapter ,,xiii ,,church ,,government ,,chapter ,,xiv ,,church ,,officers ,,chapter ,,xv ,,baptist ,,history ,,standard ,,manual ,,for ,,baptist ,,churches ,,chapter ,i ,a ,,christian ,,church ,the word church is1 in common language1 used with large latitude of meaning4 ,it is applied to a building used for ,christian worship1 to a congregation of ,christian worshipers1 to a religious establishment1 to a given form of ecclesiastical order1 to the aggregate of all ,christian believers1 and to a local company of ,christian disciples associated in covenant for religious purposes4 ,the latter is its common use in the ,new ,testament4 ,the ,greek word ekklesia1 rendered church1 is derived from a word meaning called out1 and is used to indicate a company called out from a larger and more general assembly or concourse of people4 ,in the free ,greek cities1 it designated a company of persons possessed of the rights of citizenship1 and charged with certain important functions of administration in public affairs1 summoned1 or called out1 from the common mass of the people4 ,in the ,new ,testament1 the ekklesia is a company of persons called out and separated from the common multitude by a ,divine calling1 chosen to be saints1 invested with the privileges1 and charged with the duties of citizenship in the kingdom of ,christ4 ,a ,christian ,church1 therefore1 according to the ,new ,testament idea1 is a company of persons ,divinely called and separated from the world1 baptized on a profession of their faith in ,christ1 united in covenant for worship and ,christian service1 under the supreme authority of ,christ1 whose ,word is their only law and rule of life in all matters of religious faith and practice4 ,some ,christian denominations include all their congregations in one comprehensive society1 or ecclesiastical system1 under some central authority1 which legislates for and controls the whole4 ,this comprehensive society they call the church4 ,thus we speak of the ,roman ,catholic ,church1 the ,episcopal ,church1 the ,presbyterian ,church--where the word church stands for the aggregate of all their local societies4 ,with ,baptists it is different4 ,they speak of ,baptist churches1 but not of the ,baptist ,church1 when the entire denomination is meant4 ,the ,baptist ,church would mean some one local congregation of baptized believers4 ,thus was it in ,apostolic times4 ,there was the church in ,jerusalem1 the church of the ,thessalonians1 the church of ,babylon1 the church of the ,laodiceans2 but the churches of ,macedonia1 the churches of ,asia1 the churches of ,judea4 ,a church1 therefore1 is not a system of congregations confederated under a general government1 but a single local congregation of ,christian disciples associated in covenant and meeting together for worship4 ,in this sense the word is commonly1 almost uniformly1 used in the ,new ,testament4 ,churches are ,divinely instituted to be the light of the world and the salt of the earth4 ,they are ordained for the glory of ,god1 as the ground and pillar of the truth1 in the proclamation of ,his ,gospel and the establishment of ,his kingdom in the world4 ,they are commissioned to preach the ,gospel to men1 and to live the ,gospel before men1 that ,christ may be honored and sinners saved4 ,they should1 therefore1 be constantly striving to realize the grand purpose of their existence and fulfill the mission of their high calling4 ,that church which does the most to honor ,christ and save man will be the most honored by ,him1 and the most influential and prosperous in all that pertains to the true functions of a church4 ,and since a church1 as a body1 is what its individual members are in their religious life and influence1 therefore each member should strive to become in holy living what ,he desires the church to be4 ,,note #a4--;,a body of ,christian disciples may fail to meet some of the requirements of the ,gospel1 and still be a true church of ,christ1 providing it fulfills the fundamental conditions of a ,scriptural faith and practice4 ,,note #b4--;,but when a body ceases to acknowledge and submit to ,christ as its ,supreme ,ruler1 and to receive ,his ,word as its supreme law1 then it ceases to be a true church1 and is simply a religious society1 though it may still accept some of ,his doctrines and practice some of ,his precepts4 ,,note #c4--;,a church is not a legislative1 but an executive body4 ,it cannot make laws1 but only obey and administer those which ,christ has given in the ,new ,testament4 ,he is the only ,lawmaker in ,zion4 ,,note #d4--;,but in matters pertaining to order and methods of administration1 merely optional and discretionary1 not involving fundamental principles1 the church is to exercise its liberty1 so long as it does not contravene ,scriptural teaching or infringe the rights of its members4 ,,note #e4--;,and still further1 while a church cannot become an authoritative expounder of either truth or duty1 to bind the consciences even of its members1 yet it does possess a judicial function for the interpretation and the enforcement of the laws of ,christ for itself as a body1 and1 therefore1 for its members1 so far as their relation to the compact is concerned4 ,,note #f4--;,each church owes courtesy and comity1 fellowship and fraternity1 to all others2 but it owes subjection and allegiance to none1 and is under authority to ,christ alone4 ,,note #g4--;,in matters of business and in the exercise of its authority in administration1 the will of the church is expressed by a majority vote of its members4 ,but the nearer that majority approaches to unanimity1 the more satisfactory and emphatic are its decisions4 ,,note #h4--;,councils may be called1 presbyteries convened1 or committees of reference chosen for advice in cases of moment1 but they are all advisory only1 and in no case authoritative4 ,there is no higher1 and no other court of appeal in ecclesiastical affairs1 than the individual church4 ,,chapter ,,ii ,,church ,,officers#a ,the ,scriptural officers of a church are bishops and deacons4 ,bishops are in the ,new ,testament also called presbyters1 elders1 and overseers4 ,their duties and services have mainly reference to the spiritual interests of the body1 though they properly have the oversight of all its concerns4 ,the deacons have principal charge of the temporalities of the church1 so as to relieve the pastor in that department of labor4 ,they are1 however1 to be counselors and helpers of the pastor in all departments of his work4 ,the qualifications for both offices are set forth in the ,epistles to ,timothy and ,titus4 ,,note #a4--,pastors and deacons1 as teachers and leaders of the flock1 cannot be selected for and imposed upon the churches by any external authority whatever1 either civic or religious2 but are elected and chosen by the free suffrages of the members1 without compulsion or restraint1 from among themselves1 or those who are to become identified with them in fellowship4 ,,note #b4--;,in the election of either a pastor or deacon1 notice of such election should be given from the pulpit for at least two ,sundays preceding the time for the same4 ,the election should be by ballot1 and at least three-quarters of the votes cast should be necessary for the election of a pastor1 and two-thirds for the election of a deacon4 ,such election should be preceded by prayer for ,divine direction1 and conducted without partisan devices or personal strife4 ,,note #c4--;,both pastors and deacons are properly elected for unlimited terms of service1 the relation to continue so long as there shall be mutual satisfaction4 ,such a course tends less to depreciate and make servile the officers and their duties in the estimation of the people1 and of those who bear them1 than a limited and specified time1 though deacons are sometimes1 and perhaps properly1 chosen for a limited term of service1 subject to reelection1 at the option of the church4 ,,note #d4--,the church is to fix on the amount of salary necessary to a generous support of the pastor1 and hold itself obligated by every consideration of ,christian honor for the prompt and regular payment of the same4 ,to fail in this is as dishonorable to the church as it is unjust and vexatious to the pastor4 ,,note #e4--,the call to a pastor issues from the church as a body1 which also designates the amount of salary to be paid4 ,it is in some sections usual1 though not essential1 to have subsequently a meeting of the entire congregation or society to approve or confirm the call4 ,in some ,states it is necessary for the trustees1 as the legal representatives of the corporation1 to confirm the action officially1 so far as the salary is concerned1 before it can become legal4 ,,note #f4--,the number of deacons is optional with the church4 ,it is usually from three to seven4 ,let it be so many as the church needs and can find suitable as candidates for the office4 ,but they should never be elected simply to fill the office1 and never unless they be persons whose fitness for the office is generally conceded4 ,,note #g4--,the relations between pastor and the church may be dissolved at the option of either1 by giving three months' notice2 or otherwise1 by mutual consent4 ,between the deacons and the church1 the relations may be dissolved at the option of either without previous notice4 ,,note #h4--;,a church clerk is elected annually1 at a business meeting1 by a majority vote4 ,it is an office of convenience1 for keeping the minutes and preserving the records of the body4 ,also trustees are elected by the church1 or if the law so requires1 by a society4 ,their duties are the care of the property and the management of finances4 ,but these are not considered ,scriptural church officers2 deacons might properly discharge all the functions of these offices4#b ,,note #i4--,the offices of trust and service in a church should be as widely distributed among the members as possible1 consistently with the welfare of the body4 ,this rule should seldom be disregarded4 ,no one man should hold more than one office at the same time1 unless the interests of the body absolutely demand it4 ,if offices are honors1 they should be widely dispensed2 if they are burdens1 they certainly should be4 ,for the same man to hold two or three offices is as unjust to him as it is to his brethren4 ,,note #aj4--;,a church cannot unite in any corporate capacity with other organizations for religious1 benevolent1 moral reform1 or other purposes2 but it may cooperate with these for any good object1 and give to such societies its moral support1 sympathy1 and pecuniary aid4 ,,note #aa4--;,but members of churches can1 as individuals1 unite with outside organizations1 for any purpose1 not inconsistent with their profession as ,christians1 and not injurious to their church relations and duties4 ,,note #ab4--;,churches cannot alienate their responsibilities1 nor delegate their authority to any man1 or to any body of men1 to act officially for them4 ,but they can appoint persons to bear messages1 and to perform services for them1 under instruction1 and to report their action to the body4 ,,footnotes3 #a ,this and several of the following sections are consistent with the ,star ,book on ,baptist ,church ,polity1 on the same topics4 #b ,in some ,states the laws do not recognize the church1 that being a spiritual body1 but incorporate a society1 as it is called1 consisting of all persons of full age who attend and support the worship4 ,this society has charge of the financial affairs of the church1 holds and keeps in repair its property1 and conducts its secular concerns4 ,it elects a specified number of trustees1 as provided for by law1 who are the legal representatives of the corporation4 ,the members of the society1 and the trustees elected1 may or may not be members of the church4 ,this whole society arrangement is a relic of the old ,new ,england parish system of the standing order1 and is inconsistent with the freedom of church action1 and antagonistic to ,baptist ,church independence4 ,it is anti-,baptistic and anti-,scriptural4 ,a church should be allowed to manage its own affairs1 both temporal and spiritual3 and should be protected by law in doing so4 ,the society system has been abrogated in most of the ,states4 ,,chapter ,,iii ,,church ,,ordinances ,christian ordinances1 in the largest sense1 are any institutions1 or regulations of ,divine appointment1 established as means of grace for the good of men1 or as acts of worship for the honor of ,god4 ,in that sense1 not only are baptism and the ,lord's ,supper ordinances1 but preaching1 prayer1 hearing the ,word1 fasting1 and thanksgiving are also ordinances1 since all are of ,divine appointment4 ,but1 in a narrower sense1 it is common to say that baptism and the ,lord's ,supper are the only ordinances appointed by ,christ to be observed by ,his churches4 ,these are the only emblematic and commemorative rites enjoined upon ,his disciples1 by which they are to be distinguished1 and ,he is to be honored4 ,they are the two symbols and witnesses of the ,new ,covenant1 the two monuments of the ,new ,dispensation4 ,baptism is the immersion1 or dipping1 of a candidate in water1 on a profession of his faith in ,christ and on evidence of regeneration2 the baptism to be ministered in1 or into1 the name of the ,father1 the ,son1 and ,holy ,spirit4 ,it represents the burial and resurrection of ,christ1 and in a figure declares the candidate's death to sin and the world1 and his rising to a new life4 ,it also proclaims the washing of regeneration1 and professes the candidate's hope of a resurrection from the dead1 through ,him into the likeness of whose death he is buried in baptism4 ,the ,lord's ,supper is a provision of bread and wine1 used to represent the body and the blood of ,christ1 partaken of by members of the church assembled for that purpose2 in which service they commemorate the love of ,christ exhibited in ,his death for them1 and profess their faith and participation in the merits of ,his sacrifice1 as the only ground of their hope of eternal life4 ,,note #a4--,no person can rightfully or properly become a church-member except he be first baptized1 as the distinguishing mark and profession of his discipleship4 ,,note #b4--,the ,supper is a church ordinance1 and therefore is the privilege of church-members only4 ,therefore1 also1 since baptism precedes church-membership1 it must precede and be prerequisite to the ,lord's ,supper4 ,,note #c4--,since the ,supper is distinctively a church ordinance1 it is to be observed by churches only1 and not by individuals2 neither in private places1 nor in sick-rooms1 nor on social occasions1 and not by companies of disciples other than churches4 ,but a church may by appointment1 and in its official capacity1 meet in a private house1 a sick-room1 or wherever it may elect1 and there observe the ,supper4 ,,note #d4--;,both ordinances are ordinarily and properly administered by ordained and accredited ministers2 but both would be equally valid if administered by unordained persons1 should occasion require and the church so direct4 ,as to the qualifications of the administrator1 the ,new ,testament is silent1 except that he should be a disciple4 ,,note #e4--;,as to the time1 place1 and frequency of the ordinances1 no ,scriptural directions are given4 ,these are left optional with the churches4 ,they are usually observed on ,sundays1 but not necessarily4 ,as to the ,supper1 our churches have very generally come to observe it on the first ,sunday of each month4 ,,note #f4--,the participation of the elements in the ,supper should be done according to the special direction of ,christ1 the ,head of the body4 ,this do in remembrance of ,me4 ,it is not1 therefore1 a test or token of ,christian fellowship1 except incidentally4 ,all thought and sympathy in the service should be centered on ,him who is the living bread1 and not fixed on others4 ,,note #g4--,the ordinances are not sacraments1 as taught by some1 conveying effectual grace to the soul and imparting spiritual life4 ,but as ,divinely appointed means of grace1 their importance must not be undervalued4 ,they cannot be neglected without suffering serious harm and incurring the gravest responsibility4 ,,note #h4--;,baptism is not essential to salvation1 for our churches utterly repudiate the dogma of baptismal regeneration2 but it is essential to obedience1 since ,christ has commanded it4 ,it is also essential to a public confession of ,christ before the world1 and to membership in the church which is ,his body4 ,and no true lover of his ,lord will refuse these acts of obedience and tokens of affection4 ,,chapter ,,iv ,,church-,,membership ,it is most likely that in the ,apostolic age when there was but one ,lord1 one faith1 and one baptism1 and no differing denominations existed1 the baptism of a convert by that very act constituted him a member of the church1 and at once endowed him with all the rights and privileges of full membership4 ,in that sense1 baptism was the door into the church4 ,now1 it is different2 and while the churches are desirous of receiving members1 they are wary and cautious that they do not receive unworthy persons4 ,the churches therefore have candidates come before them1 make their statement1 give their experience1 and then their reception is decided by a vote of the members4 ,and while they cannot become members without baptism1 yet it is the vote of the body which admits them to its fellowship on receiving baptism4 ,there are three classes of candidates1 and modes of reception to membership4 #a4 ,by baptism4--,the church having listened to the religious experience of the candidate1 and being satisfied with the same1 and with his ,christian deportment1 votes to receive him to its fellowship1 on being baptized4 #b4 ,by letter4--,the candidate presents a letter of dismission and recommendation from some other ,baptist church with which he has been connected1 for the purpose of transferring his membership to this4 ,the church1 being satisfied1 votes to receive him into fellowship4 #c4 ,by experience4--,persons having been baptized1 but for some reason being without membership in any church1 wish to be received4 ,they1 giving satisfactory evidence of ,christian character1 and substantial agreement in matters of faith and practice1 are received by vote1 as in other cases4 ,,note #a4--,persons cannot be received to membership on the credit of letters from other denominations4 ,such letters are1 however1 accepted1 as certificates of ,christian character1 and of church standing4 ,,note #b4--,while the churches do not require candidates to sign any creed1 confession1 or articles of faith1 yet they do expect a substantial agreement in matters of faith and practice on their part as essential both to the comfort of the individual1 and the harmony of the body4 ,,note #c4--,should any member object to the reception of a candidate1 such reception should be deferred1 in order to consider the reasons for the objection4 ,objections judged groundless or unreasonable should not prevent the reception of a suitable candidate2 yet no one should be received except by a unanimous or nearly unanimous vote4 ,,note #d4--;,it is customary for candidates1 after their experience or letters have been presented1 to retire while the church deliberates and acts upon their case4 ,,note #e4--;,any member in good standing1 is entitled1 at any time1 to a letter of dismission1 in the usual form1 with which to unite with another church of the same faith and order4 ,,note #f4--,letters are usually made valid for six months only1 during which time they must be used1 if used at all4 ,but if held longer1 they may be renewed by the church1 if satisfactory reasons are given for their non-use4 ,,note #g4--;,each one receiving a letter is still a member of the church1 and under its watchcare and discipline1 until his letter is actually received by another church4 ,,note #h4--,letters cannot be given to members for the purpose of uniting with churches with which we are not in fellowship4 ,but any member is entitled1 at any time1 to receive a certificate of standing1 and ,christian character4 ,,note #i4--,no member can withdraw from the church1 or have his name dropped1 or at his own request be excluded from the fellowship of the body without due process of discipline4 ,,note #aj4--,nor can a member have a letter voted and forced upon him without his wish and consent4 ,such would be a virtual expulsion from the body4 ,if worthy to receive a letter1 he cannot be forced out of the church against his will4 ,,note #aa4--,members living remote from the church are expected to unite with some ,baptist church near their residence2 or give satisfactory reasons for not doing so4 ,when they cannot so unite1 they are expected to report themselves to the church at least once each year1 and contribute to its support1 till they cease to be members4 ,,note #ab4--,letters of dismission may be revoked1 at any time before being used1 if1 in the judgment of the church1 there be sufficient cause for such action4 ,,note #ac4--;,church fellowship will be withdrawn from members who unite with other denominations2 because1 however excellent their character1 or sincere their intentions1 they have broken covenant with the church1 and by such act have placed themselves beyond the limits of its fellowship4 ,,note #ad4--,persons excluded from other churches are not to be received to membership1 except after the most careful investigation of all the facts in the case1 and not unless it be manifest that the exclusion was unjustifiable1 and that the church excluding persistently refuses to do justice to the excluded member4 ,,note #ae4--;,a letter is usually asked for and addressed to the particular church4 ,this is proper1 but not always necessary4 ,it may in certain cases be asked for1 and given to the church of the same faith and order4 ,or if directed to one1 it may be presented to1 and received by another4 ,,note #af4--;,it is expected that all pecuniary liability to the church will be canceled1 and all personal difficulties in the church will be settled by a member1 should such exist1 before he shall receive a letter of dismission4 ,,note #ag4--;,each member1 without exception1 is expected to fill his place in the church1 by attendance on its appointments1 as ,providence may allow1 and also to contribute of his means for the pecuniary support of the body1 according to his ability4 ,if in either of these respects he fails1 and refuses1 he becomes a covenant-breaker1 and is subject to the discipline of the body4 ,,note #ah4--,persons excluded from the church may be again received to its fellowship on satisfactory evidence of fitness4 ,this is called reception by restoration1 and is usually so entered on the records1 and in associational reports4 ,,note #ai4--;,it is neither a ,christian nor an honorable course for a church to grant an unworthy member a valid letter1 and send him to another church as one in good and regular standing1 in order to be rid of a disturber of the peace1 or to avoid the trouble of a course of discipline4 ,,note #bj4--,no church is obliged to receive a person to membership1 simply because he brings a valid letter from another church4 ,each church is to be sole judge of the qualifications of persons to be received to its fellowship4 ,,chapter ,v ,,church ,,discipline ,church-members are supposed to be regenerate persons bearing the image and cherishing the spirit of ,christ1 in whom the peace of ,god rules1 and who walk and work in the unity of the ,spirit1 and the bond of peace4 ,but unhappily1 even the saints are sanctified only in part1 and troubles sometimes arise among brethren4 ,the evil passions of even good men may triumph over piety1 and partisan strife may destroy the peace and the prosperity of the body of ,christ4 ,all this should1 if possible1 be avoided4 ,corrective discipline seeks to heal offenses2 but it is better to prevent them1 than to heal them4 ,it is1 however1 better to heal and remove1 than to endure them4 ,now these offenses and occasions of dissension in the churches arise from various causes1 and are largely preventable4 ,most frequently they come by the following means3 #a4 ,because of the too suspicious and sensitive disposition of some who imagine themselves wronged1 neglected1 or in some way injured2 the matter being chiefly imaginary1 and without any real foundation in fact4 #b4 ,because the pastor1 deacons1 and influential members do not carefully and constantly enough watch the beginnings of strife1 and rectify the evil before it becomes serious4 #c4 ,because evil-doers by delay become more persistent in evil1 while others are drawn into the strife1 and contentious parties insensibly are formed1 which tend to divide the church into hostile factions4 #d4 ,because that when the difficulty becomes chronic and deep-seated1 the church is likely to undertake the discipline with judicial severity1 and not in the spirit of meekness1 in which the spiritual should restore the erring4 #e4 ,because that a case of discipline undertaken under excitement is almost certain to be wrongly conducted4 ,even if the result reached be just and right1 the method by which it is reached is likely to be unwise1 unjust1 and oppressive to individuals1 possibly producing more serious and more lasting evils than it has removed4 ,offenses calling for discipline are usually considered as of two classes3 private or personal1 and public or general4 ,these terms do not very accurately express the nature of the offenses1 but they are in common use1 and capable of being understood4 ,in the administration of corrective discipline1 the following rules and principles constitute a correct and ,scriptural course of proceeding3 ,,private ,,offenses ,private offenses pertain to personal difficulties between individuals1 having no direct reference to the church as a body1 and not involving the ,christian profession at large4 ,in such cases1 the course prescribed by our ,saviour 7,matt4 #ah3ae-ag7 is to be strictly followed1 without question or deviation4 #a4 ,first step4--,the member who considers himself injured must go to the offender1 tell him his grief1 and between themselves alone1 if possible1 adjust and settle the difficulty4 ,if thy brother shall trespass against thee1 go and tell him his fault1 between thee and him alone4 ,this must be done1 not to charge1 upbraid1 or condemn the offender1 but to win him4 ,if he shall hear thee1 thou hast gained thy brother4 #b4 ,second step4--,if this shall fail1 then the offended member must take one or two of the brethren with him as witnesses1 seek an interview with the offender1 and1 if possible1 by their united wisdom and piety1 remove the offense and harmonize the difficulty4 ,but if he will not hear thee1 then take with thee one or two more1 that in the mouth of two or three witnesses1 every word may be established4 #c4 ,third step4--,if this step should prove unavailing1 then the offended member must tell the whole matter to the church1 and leave it in their hands to be disposed of1 as to them may seem wisest and best4 ,and if he shall neglect to hear them1 tell it to the church4 ,he has done his duty and must abide by the decision of the body which assumes this responsibility4 #d4 ,the result4--,if this course of kindly ,christian labor proves finally ineffectual1 and the offender shows himself incorrigible1 excision must follow4 ,he must be cut off from fellowship in the church whose covenant he has broken1 and whose authority he disregards4 ,and if he neglect to hear the church1 let him be unto thee as an heathen man1 and a publican4 ,however painful the act1 the church must be faithful to its duty1 and to its ,god4 ,,note #a4--,while this ,divine rule makes it obligatory on the offended member to go to the offender and seek a reconciliation1 yet much more is it obligatory on the offender who knows that a brother is grieved with him1 to seek such an one1 and try to remove the difficulty4 ,,note #b4--,the matter is not to be made public until these three steps have been fully taken1 and have failed2 and then to be made public only by telling the church1 and no others4 ,,note #c4--,when the case comes before the church1 it must not be neglected nor dropped1 but judiciously pursued until the difficulty be adjusted1 the offense removed1 or else the offender be disfellowshipped1 and put away4 ,,public ,,offenses ,public offenses are not against any one person more than another1 but are such as are supposed to be a dishonor to the church of which the offender is a member1 and a reproach to the ,christian profession4 ,they constitute a violation of the code of ,christian morals1 if not of our common worldly morals4 ,the more common causes of this class of offenses are the following3 ,false doctrine 7,gal4 #a3i1 #b ,john #aj71 disregard of authority 7,matt4 #ah3ag2 #a ,thess4 #e3ad71 contention and strife 7,rom4 #af3ag71 immoral conduct 7#a ,cor4 #e3aa71 disorderly walk 7#b ,thess4 #c3f1 #i71 covetous spirit 7,eph4 #e3e2 #a ,cor4 #e3aa71 arrogant conduct 7#c ,john #i71 going to law 7#a ,cor4 #f3f74 ,the following constitutes a proper and ,scriptural course of treatment for such cases3 #a4 ,the first member who has knowledge of the offense should1 as in the case of private offenses1 seek the offender1 ascertain the facts1 and attempt to reconcile or remove the difficulty4 ,not till he has done this should he make it public1 or bring it before the church4 #b4 ,but if no one will1 or can1 pursue this course of personal effort1 or if such a course proves unsuccessful1 then any member having knowledge of the facts should confer with the pastor and deacons as to the best course to be pursued4 #c4 ,the pastor and deacons should1 by the best method they are capable of devising1 labor to adjust the matter without bringing it into the church1 or otherwise making it public4 #d4 ,but if their efforts fail1 or if the case be already public1 and a reproach and scandal to religion1 then they should bring it to the church1 and it should direct a proper course of discipline4 #e4 ,the church1 thus having the case before it1 should either appoint a committee to visit the offender1 or cite him before the body to answer the charge4 ,he should be allowed to hear the evidence against him1 know the witnesses1 and be permitted to answer for himself4 #f4 ,if the accused disproves the charges1 or if he confesses the wrong1 makes suitable acknowledgment1 and1 so far as possible1 reparation1 with promise of amendment1 in all ordinary cases1 this should be deemed satisfactory1 and the case be dismissed4 #g4 ,but if1 after patient1 deliberate1 and prayerful labor1 all efforts fail to reclaim the offender1 then1 however painful the necessity1 the church must withdraw its fellowship from him1 and put him away from them4 #h4 ,if the case be one of flagrant immorality1 by which the reputation of the body is compromised and the ,christian name scandalized1 on being proved or confessed1 the hand of fellowship may be at once withdrawn from the offender1 notwithstanding any confessions and promises of amendment2 but not without a trial4 ,the church's good name and the honor of religion demand this testimony against evil4 ,he may be subsequently restored1 if suitably penitent4 ,,note #a4--;,all discipline should be conducted in the spirit of ,christian meekness and love1 with a desire to remove offenses and win offenders4 ,it must also be done under a deep sense of responsibility to maintain the honor of ,christ's name1 the purity of ,his church1 and the integrity of ,his truth4 ,,note #b4--;,if any member shall persist in bringing a private grievance before the church1 or otherwise make it public before he has pursued the course prescribed in the eighteenth chapter of ,matthew1 he becomes himself an offender1 and subject to the discipline of the body4 ,,note #c4--,when private difficulties exist among members which they cannot1 or will not settle1 the church should consider them as public offenses1 and as such dispose of them1 rather than suffer the perpetual injury which they inflict4 ,note #d4--,when a member refers to the church any private difficulty1 which he has been unable to settle1 he must submit it wholly to the disposition of the body1 and abide by its decision4 ,if he attempts to revive and prosecute it beyond the decision of the church1 he becomes an offender1 and subject to discipline4 ,,note #e4--;,any member tried by the church has the right to receive copies of all charges against him1 the names of his accusers1 and the witnesses1 both of whom he shall have the privilege of meeting face to face1 hearing their statements1 bringing witnesses on his side1 and answering for himself before the body4 ,,note #f4--;,every member on trial or excluded1 shall have furnished at his request1 authentic copies of all proceedings had by the church in his case1 officially certified4 ,,note #g4--,no member under discipline can have the right to bring any person1 not a member1 before the church as his advocate1 except by consent of the body4 ,,note #h4--;,in every case of exclusion1 the charges against the member1 and the reasons for his exclusion1 should be accurately entered on the records of the church4 ,,note #i4--;,if at any time it shall become apparent1 or seem probable to the church that it has for any reason dealt unjustly with a member1 or excluded him without sufficient cause1 it should at once1 and without request by concession and restoration1 so far as possible1 repair the injury it has done him4 ,,note #aj4--,the church should hold itself bound to restore to its fellowship an excluded member when1 ever he gives satisfactory evidence of repentance and reformation consistent with godliness4 ,,note #aa4--,the church will exercise is legitimate authority1 and vindicate its honor and rectitude in the administration of discipline1 even though the member should regard such discipline as unjust or oppressive4 ,,note #ab4--,nothing can be considered a just and reasonable cause for discipline1 except what is forbidden by the letter of the spirit of ,scripture4 ,and nothing can be considered a sufficient cause for disfellowship and exclusion1 except what is clearly contrary to ,scripture1 and what would have prevented the reception of the person into the church1 had it been known to exist at the time of his reception4 ,,chapter ,,vi ,,cases ,,of ,,appeal ,cases of difficulty and discipline do sometimes occur1 so aggravated in their nature or so complicated in their treatment that it is found impossible to make a satisfactory settlement by ordinary methods2 especially so if discipline has ended in exclusion4 ,the excluded member will be almost sure to think he has been dealt with unjustly1 and will wish for some redress2 and if the case has been of long standing and much complicated1 he will be equally sure to have others sympathize with him and condemn the action of the church4 ,now1 although the presumption is that the church has done right1 and is justified in its action1 the possibility is that the church has done wrong1 and is censurable for its action4 ,what can be done in such a case8 ,,note #a4--,on the ,new ,testament theory of church government1 the action of this individual local church is final4 ,there is no power either civil or ecclesiastical1 that can reverse its decision or punish it for wrong-doing4 ,it may make mistakes1 but no human tribunal has authority to compel it to confess or correct them4 ,,note #b4--;,councils1 if appealed to for redress1 have no authority2 they are simply1 always1 and everywhere advisory--that1 and nothing more4 ,they can express an opinion1 and give advice2 but they have no authority to issue decrees1 and would have no power to enforce them if they should4#a ,,note #c4--;,any person who believes himself wronged by church action has the inalienable right to appeal to the church for a new hearing1 and1 failing in this1 to ask the counsel and advice of brethren1 should he see fit to do so4 ,now observe--,if an excluded member believes himself unjustly dealt by1 and wishes redress the following is the proper course for him to pursue3 #a4 ,apply to the church which excluded1 and ask a rehearing4 ,state to them the grounds of his complaint and the evidence on which he thinks he can satisfy them1 if a fair opportunity for being heard be given him4 #b4 ,if they refuse him a rehearing1 let him appeal to them to unite with him in calling a mutual council1 before which the whole case shall be placed1 all parties to abide by its decision4 #c4 ,if a mutual council be declined by the church1 he would be fully justified1 should he feel so inclined1 in calling an ex-parte council1 before which he should place the facts and seek its advice4 #d4 ,or1 instead of calling an ex-parte council1 he could apply to some other church to be received to its fellowship1 on the ground that he had been unjustly excluded4 ,should he be received to another church1 that would give him church standing and fellowship again1 and vindicate him so far as any ecclesiastical action could vindicate him4 #e4 ,if all these resorts fail1 there is nothing left but for him to wait patiently1 and bear the burden of his wrong until ,providence opens the way for his deliverance4 ,he may1 after all1 conclude that he himself was more in fault than he at first supposed1 and the church less so4 ,,note #d4--;,an ex-parte council should not be called in such a case of difficulty until all efforts have failed to secure a mutual council2 as such a council1 if called1 would probably do nothing more than advise a mutual council and adjourn4 ,,note #e4--;,any church can well afford to grant a rehearing to an excluded member4 ,it would be in the interest of peace1 justice1 and reconciliation4 ,if the church be right1 it can afford to be generous4 ,,note #f4--;,any church has the right to receive a member excluded1 from another church1 since each church is sole judge of the qualification of persons received to its fellowship4 ,but any church so appealed to would use great caution1 and with due regard to its own peace and purity1 ascertain all the facts in the case before taking such action4 ,,note #g4--;,if a mutual council be called1 one-half the messengers and members are to be chosen by the church and one-half by the aggrieved party2 but the letters missive calling the council are to be sent out by and in the name of the church1 and not of the aggrieved party4 ,but these facts1 as to the mutual call1 are to be stated in the letters4 ,,note #h4--;,a church excluding a member has no just cause of complaint against another church for receiving such an excluded member1 since the one church is just as independent to receive one whom it judges worthy of fellowship1 as the other is to exclude one whom it judged unworthy of fellowship4 ,,footnotes3 #a ,for a more comprehensive discussion of councils--what they can1 and what they cannot do1 how to call1 and how to use them--see the ,star ,book on ,baptist ,councils4 ,,chapter ,,vii ,,church ,,business ,the business meetings of a church should be conducted as much as possible in the spirit of devotion1 and under a sense of the propriety and sanctity which attaches to all the interests of the kingdom of ,christ4 ,meetings for business should not be needlessly multiplied1 nor should they be unwisely neglected4 ,it may not be wise to insist too rigidly on the observance of parliamentary rules1 yet it is still worse to drift into a loose unbusinesslike way1 which wastes time1 accomplishes little1 and does wrongly much that is done4 ,,order ,,of ,,business #a4 ,the meetings to be opened with reading the ,scriptures1 singing1 and prayer4 #b4 ,the reading1 correction1 and approval of the minutes of the preceding meeting4 #c4 ,unfinished business1 or such as the minutes present1 including reports of committees taken in order4 #d4 ,new business will next be taken up4 ,any member may call up new business4 ,but important matters should not be presented1 except on previous consultation with the pastor and deacons4 ,,note #a4--,the pastor is1 by virtue of his office1 moderator of all church business meetings4 ,if he be not present1 or do not wish to serve1 any one may be elected to take the place4 ,,note #b4--;,all business meetings1 both regular and special1 should be announced from the pulpit one ,sunday1 at least1 before they are held4 ,,note #c4--,special meetings for business may be called at any time1 by consent of the pastor and deacons1 or by such other methods as the church itself may direct4 ,,note #d4--,though a majority usually decides questions1 yet in all matters of special importance a unanimous1 or nearly unanimous1 vote should be secured4 ,,note #e4--,members may be received1 and letters of dismission granted1 either at the business church meeting1 the covenant meeting1 or the regular weekly prayer meeting1 the church so directing4 ,some fixed method should be observed4 ,,note #f4--;,candidates for admission to membership will be expected to retire from the meeting when action is taken on their reception4 ,,note #g4--,no persons1 except members1 will be present during the transaction of church business4 ,if present1 they may be asked to retire4 ,,note #h4--;,although the church should endeavor to do nothing which its members will be ashamed or afraid to have known by others1 yet every member is bound1 by the honor of a ,christian1 not to publish abroad1 nor disclose to those without1 the private affairs and business transactions of the body4 ,,rules ,,of ,,order ,the following constitute the generally accepted rules of order for churches and other deliberative bodies in business proceedings3 ,motions #a4 ,all business shall be presented by a motion1 made by one member1 and seconded by another1 and presented in writing by the mover1 if so required4 #b4 ,no discussion can properly be had until the motion is made1 seconded1 and stated by the chairman4 #c4 ,a motion cannot be withdrawn after it has been discussed1 except by the unanimous consent of the body4 #d4 ,a motion having been discussed1 must be put to vote1 unless withdrawn1 laid on the table1 referred1 or postponed4 #e4 ,a motion lost should not be recorded1 except so ordered by the body at the time4 #f4 ,a motion lost cannot be renewed at the same meeting1 except by unanimous consent4 #g4 ,a motion should contain but one distinct proposition4 ,if it contains more1 it must be divided at the request of any member1 and the propositions acted on separately4 #h4 ,only one question can properly be before the meeting at any one time4 ,no second motion can be allowed to interrupt one already under debate1 except a motion to amend1 to substitute1 to commit1 to postpone1 to lay on the table1 for the previous question1 or to adjourn4 #i4 ,these subsidiary motions just named cannot be interrupted by any other motion2 nor can any other motion be applied to them except that to amend1 which may be done by specifying some time1 place1 or purpose4 #aj4 ,nor can these motions interrupt or supersede each other2 only that a motion to adjourn is always in order1 except while a member has the floor1 or a question is being taken1 and in some bodies even then4 ,amendments #a4 ,amendments to resolutions may be made in three ways3 ,by omitting1 by adding1 or by substituting words or sentences4 #b4 ,an amendment to an amendment may be made1 but is seldom necessary1 and should be avoided4 #c4 ,no amendment should be made which essentially changes the meaning or design of the original resolution4 #d4 ,but a substitute may be offered1 which may change entirely the meaning of the resolution under debate4 #e4 ,the amendment must first be discussed and acted on1 and then the original resolution as amended4 ,speaking #a4 ,any member desiring to speak on a question should rise in his place and address the moderator1 confine his remarks to the question1 and avoid all unkind and disrespectful language4 #b4 ,a speaker using improper language1 introducing improper subjects1 or otherwise out of order1 should be called to order by the chairman1 or any member1 and must either conform to the regulations of the body1 or take his seat4 #c4 ,a member while speaking can allow others to ask questions1 or make explanations2 but if he yields the floor to another1 he cannot claim it again as his right4 #d4 ,if two members rise to speak at the same time1 preference is usually given to the one farthest from the chair1 or to the one opposing the question under discussion4 #e4 ,the fact that a person has several times arisen1 and attempted to get the floor1 gives him no claim or right to be heard4 ,nor does a call for the question deprive a member of his right to speak4 ,voting #a4 ,a question is put to vote by the chairman having first distinctly restated it1 that all may vote intelligently4 ,first1 the affirmative1 then the negative is called2 each so deliberately as to give all an opportunity of voting4 ,he then distinctly announces whether the motion is carried1 or lost4 #b4 ,voting is usually done by aye and no1 or by raising the hand4 ,in a doubtful case by standing and being counted4 ,on certain questions by ballot4 #c4 ,if the vote1 as announced by the chairman1 is doubted1 it is called again1 usually by standing to be counted4 #d4 ,all members should vote1 unless for reasons excused2 or unless under discipline1 in which case they should take no part in the business4 #e4 ,the moderator does not usually vote1 except the question be taken by ballot2 but when the meeting is equally divided1 he is expected1 but is not obligated to give the casting vote4 #f4 ,when the vote is to be taken by ballot1 the chairman appoints tellers1 to distribute1 collect1 and count the ballots4 ,committees #a4 ,committees are nominated by the chairman1 if so directed by the body1 or by any member2 and the nomination is confirmed by a vote of the body4 ,more commonly the body directs that all committees shall be appointed by the chairman1 in which case no vote is needed to confirm4 #b4 ,any matter of business1 or subject under debate1 may be referred to a committee1 with or without instructions4 ,the committee make their report1 which is the result of their deliberations4 ,the body then takes action on the report1 and on any recommendations it may contain4 #c4 ,the report of a committee is accepted by a vote1 which acknowledges their services1 and takes the report before the body for its action4 ,afterward1 any distinct recommendation contained in the report is acted on1 and may be adopted or rejected4 #d4 ,frequently1 however1 when the recommendations of the committee are of a trifling moment or likely to be generally acceptable1 the report is accepted and adopted by the same vote4 #e4 ,a report may be recommitted to the committee1 with or without instructions2 or that committee discharged1 and the matter referred to a new one1 for further consideration1 so as to present it in a form more likely to meet the general concurrence of the body4 #f4 ,a committee may be appointed with power for a specific purpose4 ,this gives them power to dispose conclusively of the matter1 without further reference to the body4 #g4 ,the first named in the appointment of a committee is by courtesy considered the chairman4 ,but the committee has the right to name its own chairman4 #h4 ,the member who moves the appointment of a committee is usually1 though not necessarily1 named its chairman4 #i4 ,committees of arrangement1 or for other protracted service1 report progress from time to time1 and are continued until their final report1 or until their appointment expires by limitation4 #aj4 ,a committee is discharged by a vote1 when its business is done1 and its report accepted4 ,but usually1 in routine business1 a committee is considered discharged by the acceptance of its report4 ,standing ,committee ,a committee appointed to act for a given period or during the recess of the body is called a standing committee4 ,it has charge of a given department of business assigned by the body1 and acts either with power1 under instructions1 or at discretion1 as may be ordered4 ,a standing committee is substantially a minor board1 and has its own chairman1 secretary1 records1 and times of meeting4 ,appeal ,the moderator announces all votes1 and decides all questions as to rules of proceeding1 and order of debate4 ,but any member who is dissatisfied with his decisions may appeal from them to the body4 ,the moderator then puts the question1 ,shall the decision of the chair be sustained8 ,the vote of the body1 whether negative or affirmative1 is final4 ,the right of appeal is undeniable1 but should not be resorted to on trivial occasions4 ,previous ,question ,debate may be cut short by a vote to take the previous question4 ,this means that the original1 or main1 question under discussion be immediately voted on1 regardless of amendments and secondary questions and without further debate4 ,usually a two-thirds vote is necessary to order the previous question4 #a4 ,if the motion for the previous question be carried1 then the main question must be immediately taken1 without further debate4 #b4 ,if the motion for the previous question be lost1 the debate proceeds1 as though no such motion had been made4 #c4 ,if the motion for the previous question be lost1 it cannot be renewed with reference to the same question1 during the same session4 ,to ,lay on the ,table ,immediate and decisive action on any question under discussion may be deferred1 by a vote to lay on the table the resolution pending4 ,this disposes of the whole subject for the present1 and ordinarily is in effect a final dismissal of it4 ,but any member has the right subsequently to call it up2 and the body will decide by vote whether1 or not1 it shall be taken from the table4 #a4 ,sometimes1 however1 a resolution is laid on the table for the present1 or until a specified time1 to give place to other business4 #b4 ,a motion to lay on the table must apply to a resolution1 or other papers4 ,an abstract subject cannot be disposed of in this way4 ,postponement ,a simple postponement is for a specified time or purpose1 the business to be resumed when the time or purpose is reached4 ,but a question indefinitely postponed is considered as finally dismissed4 ,not ,debatable ,certain motions1 by established usage1 are not debatable1 but when once before the body1 must be taken without discussion4 ,these are3 ,the previous question1 for indefinite postponement1 to commit1 to lay on the table1 to adjourn4 ,but when these motions are modified by some condition of time1 place1 or purpose1 they become debatable1 and subject to the rules of other motions2 but debatable only in respect to the time1 place1 or purpose which brings them within the province of debate4 ,a body is1 however1 competent1 by a vote1 to allow debate on all motions4 ,to ,reconsider ,a motion to reconsider a motion previously passed must be made by one who voted for the motion when it passed4 ,if the body votes to reconsider1 then the motion or resolution being reconsidered1 stands before them as previous to its passage1 and may be discussed1 adopted1 or rejected4 ,a vote to reconsider should be taken at the same session at which the vote reconsidered was passed1 and when there are as many members present4 ,be ,discussed ,if1 when a question is introduced1 any member objects to its discussion1 as foreign1 profitless1 or contentious1 the moderator should at once put the question1 ,shall this motion be discussed8 ,if this question be decided in the negative1 the subject must be dismissed4 ,order of the ,day ,the body may decide to take up some definite business at a specified time4 ,that business therefore becomes the order of the day1 for that hour4 ,when the time mentioned arrives1 the chairman calls the business1 or any member may demand it1 with or without a vote3 and all pending questions are postponed in consequence4 ,point of ,order ,any member who believes that a speaker is out of order1 or that discussion is proceeding improperly1 may at any time rise to a point of order4 ,he must distinctly state his question or objection1 which the moderator will decide4 ,privileges ,questions relating to the rights and privileges of members are of primary importance1 and1 until disposed of1 take precedence of all other business1 and supersede all other motions1 except that of adjournment4 ,rule ,suspended ,a rule of order may be suspended by a vote of the body1 to allow the transaction of business necessary1 but which could not otherwise be done without a violation of such rule4 ,filling ,blanks ,where different members are suggested for filling blanks1 the highest number1 greatest distance1 and longest time are usually voted on first4 ,adjournment #a4 ,a simple motion to adjourn is always in order1 except while a member is speaking1 or when taking a vote4 ,it takes precedence of all other motions1 and is not debatable4 #b1 ,in some deliberative bodies1 a motion to adjourn is in order while a speaker has the floor1 or a vote is being taken1 the business to stand1 on reassembling1 precisely as when adjournment took place4 #c4 ,a body may adjourn to a specific time2 but if no time be mentioned1 the fixed1 or usual time of meeting1 is understood4 ,if there be no fixed1 or usual time of meeting1 then an adjournment without date is equivalent to a dissolution4 ,,chapter ,,viii ,,christian ,,doctrine ,all evangelical churches profess to take the ,holy ,scriptures as their only and sufficient guide in matters of religious faith and practice4 ,baptists1 especially1 claim to have no authoritative creed except the ,new ,testament4 ,it is common1 however1 for the churches to have formulated statements of what are understood to be the leading ,christian doctrines1 printed and circulated among their members4 ,these are not uniform among the churches1 but are in substantial agreement as to the doctrines taught4 ,indeed1 each church is at liberty to prepare its own confession1 or have none at all2 no one form being held as binding and obligatory on the churches to adopt4 ,members1 on being received to fellowship1 are not required to subscribe or pledge conformity to any creed-form1 but are expected to yield substantial agreement to that which the church with which they unite has adopted4 ,there are two ,confessions which have gained more general acceptance than any others1 and are now being widely adopted by the churches over the country4 ,as to substance of doctrine1 they do not essentially differ4 ,that known as the ,new ,hampshire ,confession is commonly used by the churches ,north1 ,east1 and ,west2 while that known as the ,philadelphia ,confession1 is very generally in use in the ,south and ,southwest4 ,the former is much more brief and for that reason preferred by many4 ,the other is substantially the ,london ,confession of ,faith1 published by ,english ,baptists in #afhi4 ,it is much more full in statement than the other1 and is higher in its tone as to the doctrines of grace4 ,american ,baptists are decidedly ,calvinistic as to substance of doctrine1 but moderately so1 being midway between the extremes of ,arminianism and ,antinomianism4 ,though diversities of opinion may incline to either extreme1 the general atonement view is for the most part held1 while the particular atonement theory is maintained by not a few4 ,the freedom of the human will is declared1 while the sovereignty of ,divine grace1 and the absolute necessity of the ,spirit's work in faith and salvation are maintained4 ,they practice strict communion1 as do their mission churches in foreign lands4 ,in ,great ,britain1 ,baptists are sharply divided between strict and free communion1 and between the particular and the general atonement theories4 ,the ,new ,hampshire ,confession1 with a few verbal changes1 is here inserted4 ,but some of the proof-texts usually accompanying these articles are1 for want of space1 omitted4#a ,,articles ,,of ,,faith ,i4 ,,the ,,scriptures ,we believe that the ,holy ,bible was written by men ,divinely inspired1 and is a perfect treasure of heavenly instruction2#a that it has ,god for its author1 salvation for its end1 and truth without any mixture of error for its matter2#b that it reveals the principles by which ,god will judge us2#c and therefore is1 and shall remain to the end of the world1 the true center of ,christian union1 and the supreme standard by which all human conduct1 creeds and opinions should be tried4 #a #b ,tim4 #c3af1 #ag4 ,all ,scripture is given by inspiration of ,god1 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness2 that the man of ,god may be perfect1 thoroughly furnished unto all good works4 ,also1 #b ,peter #a3ba2 #b ,sam4 #bc3b2 ,acts #a3af4 #b ,prov4 #cj3e1 #f4 ,every word of ,god is pure4 ,add thou not unto ,his words1 lest ,he reprove thee1 and thou be found a liar4 ,also1 ,john #ag3ag2 ,rev4 #bb3ah1 #ai2 ,rom4 #c3d4 #c ,rom4 #b3ab4 ,as many as have sinned in the law1 shall be judged by the law4 ,john #ab3dg1 #dh4 ,if any man hear ,my words--the word that ,i have spoken1 the same shall judge him in the last day4 ,also1 #a ,cor4 #d3c1 #d2 ,luke #aj3aj-af2 #ab3dg1 #dh4 ,,ii4 ,,the ,,true ,,god ,we believe the ,scriptures teach that there is one1 and only one1 living and true ,god1 an infinite1 intelligent ,spirit1 whose name is ,,jehovah1 the ,maker and ,supreme ,ruler of ,heaven and ,earth3#a inexpressibly glorious in holiness1#b and worthy of all possible honor1 confidence1 and love2#c that in the unity of the ,godhead there are three ,persons1 the ,father1 the ,son1 and the ,holy ,ghost2#d equal in every ,divine perfection1 and executing distinct but harmonious offices in the great work of redemption4 #a ,john #d3bd4 ,god is a spirit4 ,ps4 #adg3e4 ,his understanding is infinite4 ,ps4 #hc3ah4 ,thou whose name alone is ,,jehovah art the ,most ,high over all the earth4 ,heb4 #c3d2 ,rom4 #a3bj2 ,jer4 #aj3aj4 #b ,exod4 #ae3aa4 ,who is like unto ,thee--glorious in holiness8 ,isa4 #f3c2 #a ,peter #a3ae1 #af2 ,rev4 #d3f-h4 #c ,mark #ab3cj4 ,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 and with all thy strength4 ,rev4 #d3aa4 ,thou art worthy1 ,o ,lord1 to receive glory1 and honour1 and power4 ,matt4 #aj3cg2 ,jer4 #b3ab1 #ac4 #d ,matt4 #bh3ai4 ,go ye therefore and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,john #ae3bf2 #a ,cor4 #ab3d-f4 ,,iii4 ,,the ,,fall ,,of ,,man ,we believe the ,scriptures teach that man was created in holiness1 under the law of his ,maker2#a but by voluntary transgression fell from that holy and happy state2#b in consequence of which all mankind are now sinners#c not by constraint but choice2 being by nature utterly void of that holiness required by the law of ,god1 positively inclined to evil2 and therefore under just condemnation1#d without defense or excuse4#e #a ,gen4 #a3bg4 ,god created man in ,his own image4 ,gen4 #a3ca4 ,and ,god saw everything that ,he had made1 and behold1 it was very good4 ,eccl4 #g3bi2 ,acts #ag3bf2 ,gen4 #b3af4 #b ,gen4 #c3f-bd4 ,and when the woman saw that the tree was good for food1 and that it was pleasant to the eyes1 and a tree to be desired to make one wise2 she took of the fruit thereof1 and did eat2 and gave unto her husband with her1 and he did eat4 ,rom4 #e3ab4 #c ,rom4 #e3ai4 ,by one man's disobedience many were made sinners4 ,john #c3f2 ,ps4 #ea3e2 ,rom4 #e3ae-ai2 #h3g4 #d ,eph4 #b3c4 ,among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind2 and were by nature the children of wrath even as others4 #e ,ezek4 #ah3ai1 #bj4 ,the soul that sinneth it shall die4 ,rom4 #a3bj4 ,so that they are without excuse4 ,rom4 #c3ai4 ,that every mouth may be stopped1 and all the world may become guilty before ,god4 ,gal4 #c3bb4 ,,iv4 ,,the ,,way ,,of ,,salvation ,we believe the ,scriptures teach that the salvation of sinners is wholly of grace2#a through the mediatorial offices of the ,son of ,god2#b who according to the will of the ,father1 became man1 yet without sin2#c honored the ,divine law by ,his personal obedience1 and by ,his death made a full atonement for our sins2#d that having risen from the dead1 ,he is now enthroned in heaven2 and uniting in ,his wonderful person the tenderest sympathies with ,divine perfections1 ,he is every way qualified to be a suitable1 a compassionate and all-sufficient ,saviour4#e #a ,eph4 #b3e4 ,by grace ye are saved4 ,matt4 #ah3aa2 #a ,john #d3aj2 #a ,cor4 #c3e-g2 ,acts #ae3aa4 #b ,john #c3af4 ,for ,god so loved the world that ,he gave ,his only begotten ,son1 that whosoever believeth in ,him should not perish1 but have everlasting life4 #c ,phil4 #b3f-g4 ,who being in the form of ,god thought it not robbery to be equal with ,god2 but made ,himself of no reputation1 and took on ,him the form of a servant1 and was made in the likeness of men4 #d ,isa4 #ec3d1 #e4 ,he was wounded for our transgressions1 ,he was bruised for our iniquities2 the chastisement of our peace was upon ,him2 and with ,his stripes we are healed4 #e ,heb4 #g3be4 ,wherefore ,he is able also to save them to the uttermost that come unto ,god by ,him1 seeing ,he ever liveth to make intercession for them4 ,col4 #b3i4 ,for in ,him dwelleth all the fulness of the ,godhead bodily4 ,v4 ,,justification ,we believe the ,scriptures teach that the great ,gospel blessing which ,christ#a secures to such as believe in ,him is justification2#b that justification includes the pardon of sin1#c and the gift of eternal life on principles of righteousness2 that it is bestowed1 not in consideration of any works of righteousness which we have done1 but solely through faith in ,christ2 by means of which faith ,his perfect righteousness is freely imputed to us by ,god2#d that it brings us into a state of most blessed peace and favor with ,god1 and secures every other blessing needful for time and eternity4#e #a ,john #a3af4 ,of ,his fulness have all we received4 ,eph4 #c3h4 #b ,acts #ac3ci4 ,by ,him all that believe are justified from all things4 ,isa4 #c3aa1 #ab2 ,rom4 #e3a4 #c ,rom4 #e3i4 ,being justified by ,his blood1 we shall be saved from wrath through ,him4 ,zech4 #ac3a2 ,matt4 #i3f2 ,acts #aj3dc4 #d ,rom4 #e3ai4 ,by the obedience of ,one shall many be made righteous4 ,rom4 #c3bd-bf2 #d3bc-be2 #a ,john #b3ab4 #e ,rom4 #e3a1 #b4 ,being justified by faith1 we have peace with ,god1 through our ,lord ,jesus ,christ3 by whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of ,god4 ,,vi4 ,,the ,,freeness ,,of ,,salvation ,we believe the ,scriptures teach that the blessings of salvation are made free to all by the ,gospel3#a that it is the immediate duty of all to accept them by a cordial1 penitent1 and obedient faith2#b and that nothing prevents the salvation of the greatest sinner on earth but his own determined depravity and voluntary rejection of the ,gospel2#c which rejection involves him in an aggravated condemnation4#d #a ,isa4 #ee3a4 ,ho1 every one that thirsteth1 come ye in the waters4 ,rev4 #bb3ag4 ,whosoever will2 let him take the water of life freely4 #b ,acts #ag3cj4 ,and the times of this ignorance ,god winked at1 but now commandeth all men everywhere to repent4 ,rom4 #af3bf2 ,mark #a3ae2 ,rom4 #a3ae-ag4 #c ,john #e3dj4 ,ye will not come to ,me1 that ye might have life4 ,matt4 #bc3cg2 ,rom4 #i3cb4 #d ,john #c3ai4 ,and this is the condemnation1 that light is come into the world1 and men loved darkness rather than light because their deeds were evil4 ,matt4 #aa3bj2 ,luke #ai3bg2 #b ,thess4 #a3h4 ,,vii4 ,,regeneration ,we believe the ,scriptures teach that in order to be saved1 men must be regenerated1 or born again2#a that regeneration consists in giving a holy disposition to the mind2#b that it is effected in a manner above our comprehension by the ,holy ,spirit1 in connection with ,divine truth1#c so as to secure our voluntary obedience to the ,gospel2#d and that its proper evidence appears in the holy fruits of repentance1 faith1 and newness of life4#e #a ,john #c3c4 ,verily1 verily ,i say unto thee1 except a man be born again1 he cannot see the kingdom of ,god4 ,john #c3f1 #g2 #a ,cor4 #a3ad2 ,rev4 #c3g-i2 ,rev4 #ba3bg4 #b #b ,cor4 #e3ag4 ,if any man be in ,christ1 he is a new creature4 ,ezek4 #cf3bf2 ,deut4 #cj3f2 ,rom4 #b3bh1 #bi4 #c ,john #c3h4 ,the wind bloweth where it listeth1 and thou hearest the sound thereof1 but canst not tell whence it cometh1 and whither it goeth1 so is every one that is born of the ,spirit4 ,john #a3ac2 ,james #a3af-ah2 #a ,cor4 #a3cj2 ,phil4 #b3ac4 #d #a ,peter #a3bb-be4 ,ye have purified your souls in obeying the truth through the ,spirit4 #a ,john #e3a2 ,eph4 #d3bj-bd2 ,col4 #c3f-aa4 #e ,eph4 #e3i4 ,the fruit of the ,spirit is in all goodness and righteousness1 and truth4 ,rom4 #h3i2 ,gal4 #e3ah-bc2 ,eph4 #e3ad-ba2 ,matt4 #c3h-aj1 #g3bj2 #a ,john #e3d1 #ah4 ,,viii4 ,,repentance ,,and ,,faith ,we believe the ,scriptures teach that repentance and faith are sacred duties1 and also inseparable graces1 wrought in the soul by the regenerating ,spirit of ,god2#a whereby being deeply convinced of our guilt1 danger1 and helplessness1 and of the way of salvation by ,christ1#b we turn to ,god with unfeigned contrition1 confession1 and supplication for mercy2 at the same time heartily receiving the ,lord ,jesus as our ,prophet1 ,priest1 and ,king1 and relying on ,him alone as the only and all-sufficient ,saviour4#c #a ,mark #a3ae4 ,repent ye1 and believe the gospel4 ,acts #aa3ah4 ,then hath ,god also to the ,gentiles granted repentance unto life4 ,eph4 #b3h4 ,by grace are ye saved1 through faith3 and that not of yourselves3 it is the gift of ,god4 #a ,john #c3a4 #b ,john #af3h4 ,he will reprove the world of sin1 and of righteousness1 and of judgment4 ,acts #b3ch4 ,then ,peter said unto them1 ,repent1 and be baptized every one of you in the name of ,jesus ,christ for the remission of sins4 ,acts #af3cj1 #ca4 #c ,romans #aj3i-aa4 ,if thou shalt confess with thy mouth the ,lord ,jesus1 and shalt believe in thy heart that ,god hath raised ,him from the dead1 thou shalt be saved4 ,acts #c3bb1 #bc2 ,heb4 #d3ad4 ,,ix4 ,,god',s ,,purpose ,,of ,,grace ,we believe the ,scriptures teach that election is the eternal purpose of ,god1 according to which ,he graciously regenerates1 sanctifies1 and saves sinners2#a that being perfectly consistent with the free agency of man1 it comprehends all the means in connection with the end2#b that it is a most glorious display of ,god's sovereign goodness2#c that it utterly excludes boasting1 and promotes humility2#d that it encourages the use of means2 that it may be ascertained by its effects in all who truly accept of ,christ2#e that it is the foundation of ,christian assurance2 and that to ascertain it with regard to ourselves demands and deserves the utmost diligence4#f #a #b ,tim4 #a3h1 #i4 ,but be thou partaker of the afflictions of the gospel1 according to the power of ,god3 who hath saved us and called us with an holy calling1 not according to our works1 but according to his own purpose and grace which was given us in ,christ ,jesus before the world began4 #b #b ,thess4 #b3ac1 #ad4 ,but we are bound to give thanks always to ,god for you1 brethren beloved of the ,lord1 because ,god hath from the beginning chosen you to salvation1 through sanctification of the ,spirit and belief of the truth2 whereunto ,he called you by our ,gospel1 to the obtaining of the glory of our ,lord ,jesus ,christ4 #c #a ,cor4 #d3g4 ,for who maketh thee to differ from another8 and what hast thou that thou didst not receive8 ,now if thou didst receive it1 why dost thou glory as if thou hadst not received it8 #a ,cor4 #a3bf-ca2 ,rom4 #c3bg4 #d #b ,tim4 #b3aj4 ,therefore ,i endure all things for the elect's sakes1 that they also may obtain the salvation which is in ,christ ,jesus with eternal glory4 #a ,cor4 #i3bb2 ,rom4 #h3bh-cj4 #e #a ,thess4 #a3d4 ,knowing1 brethren beloved1 your election of ,god4 #f #b ,peter #a3aj1 #aa4 ,wherefore the rather1 brethren1 give diligence to make your calling and election sure4 ,phil4 #c3ab2 ,heb4 #f3aa4 ,x4 ,,sanctification ,we believe the ,scriptures teach that sanctification is the process by which1 according to the will of ,god1 we are made partakers of ,his holiness2#a that it is a progressive work2#b that it is begun in regeneration2 that it is carried on in the hearts of believers by the presence and power of the ,holy ,spirit1 the ,sealer and ,comforter1 in the continual use of the appointed means--especially the ,word of ,god--self-examination1 self-denial1 watchfulness and prayer2#c and in the practice of all godly exercise and duties4#d #a #a ,thess4 #d3c4 ,for this is the will of ,god1 even your sanctification4 #a ,thess4 #e3bc4 ,and the very ,god of peace sanctify you wholly4 #b ,cor4 #g3a2 #ac3i2 ,eph4 #a3d4 #b ,prov4 #d3ah4 ,the path of the just is as the shining light1 which shineth more and more1 unto the perfect day4 #c ,phil4 #b3ab1 #ac4 ,work out your own salvation with fear and trembling1 for it is ,god which worketh in you both to will and to do of his good pleasure4 ,eph4 #d3aa1 #ab2 #a ,peter #b3b2 #b ,peter #c3ah2 #b ,cor4 #ac3e2 ,luke #aa3ce2 #i3bc2 ,matt4 #bf3da2 ,eph4 #f3ah1 #d3cj4 #d #a ,tim4 #d3g4 ,exercise thyself unto godliness4 ,,xi4 ,,perseverance ,,of ,,saints ,we believe the ,scriptures teach that such as are truly regenerate1 being born of the ,spirit1 will not utterly fall away and perish1 but will endure unto the end2#a that their preservering attachment from ,christ is the grand mark which distinguishes them from superficial professors2#b that a special ,providence watches over their welfare2#c and that they are kept by the power of ,god through faith unto salvation4#d #a ,john #h3ca4 ,then said ,jesus1 ,if ye continue in ,my word1 then are ye ,my disciples indeed4 #a ,john #b3bg1 #bh4 #b #a ,john #b3ai4 ,they went out from us1 but they were not of us3 for if they had been of us1 they would no doubt have continued with us3 but they went out that it might be made manifest that they were not all of us4 #c ,rom4 #h3bh4 ,and we know that all things work together for good unto them that love ,god1 to them who are the called according to ,his purpose4 ,matt4 #f3cj-cc2 ,jer4 #cb3dj4 #d ,phil4 #a3f4 ,he who hath begun a good work in you will perform it until the day of ,jesus ,christ4 ,phil4 #b3ab1 #ac4 ,,xii4 ,,the ,,law ,,and ,,gospel ,we believe the ,scriptures teach that the law of ,god is the eternal and unchangeable rule of his moral government2#a that it is holy1 just1 and good2#b and that the inability which the ,scriptures ascribe to fallen men to fulfill its precepts arises entirely from their sinful nature2#c to deliver them from which1 and to restore them through a ,mediator to unfeigned obedience to the holy law1 is one great end of the ,gospel1 and of the means of grace connected with the establishment of the visible church4#d #a ,rom4 #c3ca4 ,do we make void the law through faith8 ,god forbid4 ,yea1 we establish the law4 ,matt4 #e3ag2 ,luke #af3ag2 ,rom4 #c3bj2 #d3ae4 #b ,rom4 #g3ab4 ,the law is holy1 and the commandment holy1 and just1 and good4 ,rom4 #g3g1 #ad1 #bb2 ,gal4 #c3ba2 ,ps4 #aai4 #c ,rom4 #h3g1 #h4 ,the carnal mind is enmity against ,god3 for it is not subject to the law of ,god1 neither indeed can be4 ,so then they that are in the flesh cannot please ,god4 #d ,rom4 #h3b-d4 ,for the law of the ,spirit of life in ,christ ,jesus hath made me free from the law of sin and death4 ,for what the law could not do1 in that it was weak through the flesh1 ,god sending his own ,son in the likeness of sinful flesh1 and for sin1 condemned sin in the flesh2 that the righteousness of the law might be fulfilled in us1 who walk not after the flesh1 but after the ,spirit4 ,,xiii4 ,a ,,gospel ,,church ,we believe the ,scriptures teach that a visible ,church of ,christ is a company of baptized believers1#a associated by covenant in the faith and fellowship of the ,gospel2#b observing the ordinances of ,christ2#c governed by ,his laws2#d and exercising the gifts1 rights1 and privileges invested in them by ,his ,word2#e that its only ,scriptural officers are bishops or pastors1 and deacons1#f whose qualifications1 claims1 and duties are defined in the ,epistles to ,timothy and ,titus4 #a ,acts #b3da1 #db4 ,then they that gladly received his word were baptized2 and the same day there were added to them about three thousand souls4 #b #b ,cor4 #h3e4 ,they first gave their own selves to the ,lord1 and unto us by the will of ,god4 #c #a ,cor4 #aa3b4 ,now ,i praise you1 brethren1 that ye remember me in all things1 and keep the ordinances as ,i delivered them to you4 #d ,matt4 #bh3bj4 ,teaching them to observe all things whatsoever ,i have commanded you4 ,john #ac3ae4 #e #a ,cor4 #ad3ab4 ,seek that ye may excel to the edifying of the church4 #f ,phil4 #a3a4 ,with the bishops and deacons4 ,acts #ad3bc1 #ae3bb4 #a ,tim4 #c1 ,titus #a4 ,,xiv4 ,,christian ,,baptism ,we believe the ,scriptures teach that ,christian baptism is the immersion in water of a believer in ,christ1#a into the name of the ,father1 and ,son1 and ,holy ,ghost2#b to show forth in a solemn and beautiful emblem his faith in the crucified1 buried1 and risen ,saviour1 with its effect1 in ,his death to sin and resurrection to a new life2#c that it is prerequisite to the privileges of a church relation1 and to the ,lord's ,supper4#d #a ,acts #h3cf-ci4 ,and the eunuch said1 ,see1 here is water3 what doth hinder me to be baptized8 ,and ,philip said1 ,if thou believest with all thy heart1 thou mayest4 4 4 4 ,and they went down into the water1 both ,philip and the eunuch1 and he baptized him4 ,matt4 #c3e1 #f2 ,john #c3bb1 #bc2 #d3a1 #b2 ,matt4 #bh3ai4 #b ,matt4 #bh3ai4 ,baptizing them in the name of the ,father and of the ,son1 and of the ,holy ,ghost4 ,acts #aj3dg1 #dh2 ,gal4 #c3bg1 #bh4 #c ,rom4 #f3d4 ,therefore we are buried with him by baptism into death2 that like as ,christ was raised up from the dead by the glory of the ,father1 even so we also should walk in newness of life4 ,col4 #b3ab4 #d ,acts #b3da1 #db4 ,then they that gladly received his word were baptized1 and there were added to them1 the same day1 about three thousand souls4 ,and they continued steadfastly in the ,apostles' doctrine and fellowship1 and in breaking of bread1 and in prayers4 ,matt4 #bh3ai1 #bj4 ,,xv4 ,,the ,,lord',s ,,supper ,we believe the ,scriptures teach that the ,lord's ,supper is a provision of bread and wine1 representing ,christ's body and blood1 partaken of by the members of the church assembled for that purpose1#a in commemoration of the death of their ,lord1#b showing their faith and participation in the merits of ,his sacrifice1 their dependence on ,him for spiritual life and nourishment1#c and their hope of life eternal through ,his resurrection from the dead2 its observance to be preceded by faithful self-examination4#d #a ,luke #bb3ai1 #bj4 ,and ,he took bread1 and gave thanks1 and brake1 and gave unto them1 saying1 ,this is ,my body1 which is given for you2 this do in remembrance of ,me4 ,likewise the cup after supper1 saying1 ,this cup is the new testament in ,my blood1 which is shed for you4 ,mark #ad3bf-bh2 ,matt4 #bf3bg-cj2 #a ,cor4 #aa3bb-cj2 #a ,cor4 #aj3af4 #b #a ,cor4 #aa3bf4 ,for as oft as ye eat this bread1 and drink this cup1 ye do show the ,lord's death until ,he come4 ,matt4 #bh3bj4 #c ,john #f3ce1 #ed1 #ef4 ,jesus said unto them1 ,i am the bread of life4 ,whoso eateth ,my flesh and drinketh ,my blood hath eternal life4 ,he that eateth ,my flesh and drinketh ,my blood dwelleth in ,me1 and ,i in him4 #d #a ,cor4 #aa3bh4 ,but let a man examine himself1 and so let him eat of that bread1 and drink of that cup4 ,acts #b3db1 #df2 #bj3g1 #aa4 ,,xvi4 ,,the ,,lord',s ,,day ,we believe the ,scriptures teach that the first day of the week is the ,lord's ,day1#a and is to be kept sacred to religious purposes#b by abstaining from all secular labor1 except works of mercy and necessity2#c by the devout observance of all the means of grace1 both private and public2#d and by preparation for that rest that remaineth for the people of ,god4 #a ,acts #bj3g4 ,on the first day of the week1 when the disciples came together to break bread1 ,paul preached to them4 #b ,exod4 #bj3h4 ,remember the ,sabbath ,day1 to keep it holy4 ,rev4 #a3aj4 ,i was in the ,spirit on the ,lord's ,day4 ,ps4 #aac3b-d4 #c ,isa4 #eh3ac1 #ad4 ,if thou turn away thy foot from the ,sabbath1 from doing thy pleasure on ,my holy day3 and call the ,sabbath a delight1 the holy of the ,lord1 honourable2 and shalt honour ,him1 not doing thine own ways1 nor finding thine own pleasure1 nor speaking thine own words2 then shalt thou delight thyself in the ,lord1 and ,i will cause thee to ride upon the high places of the earth1 and feed thee with the heritage of ,jacob4 ,isa4 #ef3b-h4 #d ,heb4 #aj3bd1 #be4 ,not forsaking the assembling of yourselves together1 as the manner of some is4 ,acts #ac3dd4 ,the next ,sabbath ,day came almost the whole city together to hear the ,word of ,god4 ,,xvii4 ,,civil ,,government ,we believe the ,scriptures teach that civil government is of ,divine appointment1 for the interest and good order of human society2#a and that magistrates are to be prayed for1 conscientiously honored1 and obeyed2#b except only in things opposed to the will of our ,lord ,jesus ,christ1#c who is the only ,lord of the conscience1 and the ,prince of the kings of the earth4#d #a ,rom4 #ac3a-g4 ,the powers that be are ordained of ,god4 ,for rulers are not a terror to good works1 but to the evil4 #b ,matt4 #bb3ba4 ,render therefore unto ,csar the things that are ,csar's1 and unto ,god the things that are ,god's4 ,titus #c3a2 #a ,peter #b3ac2 #a ,tim4 #b3a-h4 #c ,acts #e3bi4 ,we ought to obey ,god rather than man4 ,matt4 #aj3bh4 ,fear not them which kill the body1 but are not able to kill the soul4 ,dan4 #c3ae-ah2 #f3g1 #aj2 ,acts #d3ah-bj4 #d ,matt4 #bc3aj4 ,ye have one ,master1 even ,christ4 ,rev4 #ai3af4 ,and he hath on his vesture and on his thigh a name written1 ,,king ,,of ,,kings ,,and ,,lord ,,of ,,lords4 ,ps4 #gb3aa2 ,ps4 #b2 ,rom4 #ad3h-ac4 ,,xviii4 ,,righteous ,,and ,,wicked ,we believe the ,scriptures teach that there is a radical and essential difference between the righteous and the wicked2#a that such only as are regenerate1 being justified through faith in ,jesus ,christ and sanctified by the ,spirit of ,god1 are truly righteous in ,his esteem2#b while all such as continue in impenitence and unbelief are1 in ,his sight1 wicked and under the curse2#c and this distinction holds among men1 both in and after death4#d #a ,mal4 #c3ah4 ,ye shall discern between the righteous and the wicked3 between him that serveth ,god and him that serveth him not4 ,prov4 #ab3bf2 ,isa4 #e3bf2 ,gen4 #ah3bc2 ,jer4 #ae3ai2 ,acts #aj3cd1 #ce2 ,rom4 #f3af4 #b ,rom4 #a3ag4 ,the just shall live by faith4 #a ,john #b3bi4 ,if ye know that ,he is righteous1 ye know that every one that doeth righteousness is born of ,him4 #a ,john #c3g2 ,rom4 #f3ah1 #bb2 #a ,cor4 #aa3cb2 ,prov4 #aa3ca2 #a ,peter #d3ag1 #ah4 #c #a ,john #e3ai4 ,and we know that we are of ,god1 and the whole world lieth in wickedness4 ,gal4 #c3aj4 ,as many as are of the works of the law1 are under the curse4 ,john #c3cf2 ,isa4 #eg3ba2 ,ps4 #aj3d2 ,isa4 #ee3f1 #g4 #d ,prov4 #ad3cb4 ,the wicked is driven away in his wickedness1 but the righteous hath hope in his death4 ,luke #af3be4 ,thou in thy lifetime receivedst thy good things1 and likewise ,lazarus evil things2 but now he is comforted1 and thou art tormented4 ,john #h3ba-bd2 ,prov4 #aj3bd2 ,luke #ab3d1 #e2 #aa3bc-bf2 ,john #ab3be1 #bf2 ,eccl4 #c3ag4 ,,xix4 ,,the ,,world ,,to ,,come ,we believe the ,scriptures teach that the end of the world is approaching2#a that at the last day ,christ will descend from heaven1#b and raise the dead from the grave for final retribution2#c that a solemn separation will then take place2#d that the wicked will be adjudged to endless sorrow1 and the righteous to endless joy2#e and that this judgment will fix forever the final state of men in heaven or hell on principles of righteousness4#f #a #a ,peter #d3g4 ,but the end of all things is at hand3 be ye therefore sober1 and watch unto prayer4 #a ,cor4 #g3bi-ca2 ,heb4 #a3aj-ab2 ,matt4 #bd3ce4 #b ,acts #a3aa4 ,this same ,jesus which is taken up from you into heaven1 shall so come in like manner as ye have seen ,him go into heaven4 #c ,acts #bd3ae4 ,there shall be a resurrection of the dead1 both of the just and unjust4 #a ,cor4 #ae3ab-eh2 ,luke #ad3ad2 ,dan4 #ab3b4 #d ,matt4 #ac3di4 ,the angels shall come forth1 and sever the wicked from among the just4 ,matt4 #ac3cg-dc2 #bd3cj1 #ca2 #be3ca-cc4 #e ,matt4 #be3ca-df4 ,and these shall go away into everlasting punishment1 but the righteous into life eternal4 ,rev4 #bb3aa4 ,he that is unjust1 let him be unjust still2 and he which is filthy1 let him be filthy still2 and he that is righteous1 let him be righteous still2 and he that is holy2 let him be holy still4 #a ,cor4 #f3i1 #aj2 ,mark #i3dc-dh4 #f #b ,thess4 #a3f-ab4 ,seeing it is a righteous thing with ,god to recompense tribulation to them who trouble you and to you who are troubled1 rest with us 4 4 4 when ,he shall come to be glorified in ,his saints1 and to be admired in all them that believe4 ,heb4 #f3a1 #b2 #a ,cor4 #d3e2 ,acts #ag3ca2 ,rom4 #b3b-af2 ,rev4 #bj3aa1 #ab2 #a ,john #b3bh2 #d3ag2 #b ,peter #c3aa1 #ab4 ,seeing then that all these things shall be dissolved1 what manner of persons ought ye to be in all holy conversation and godliness1 looking for and hasting unto the coming of the day of ,god8 ,,covenant ,having been1 as we trust1 brought by ,divine grace to embrace the ,lord ,jesus ,christ1 and to give ourselves wholly to ,him1 we do now solemnly and joyfully covenant with each other ,,to ,,walk ,,together ,,in ,,him1 ,,with ,,brotherly ,,love1 to ,his glory1 as our common ,lord4 ,we do1 therefore1 in ,his strength1 engage-- ,that we will exercise a ,christian care and watchfulness over each other1 and faithfully warn1 exhort1 and admonish each other as occasion may require3 ,that we will not forsake the assembling of ourselves together1 but will uphold the public worship of ,god and the ordinances of ,his house3 ,that we will not omit closet and family religion at home1 nor neglect the great duty of religiously training our children1 and those under our care1 for the service of ,christ and the enjoyment of heaven3 ,that1 as we are the light of the world1 and the salt of the earth1 we will seek ,divine aid to enable us to deny ungodliness and every worldly lust1 and to walk circumspectly in the world1 that we may win the souls of men3 ,that we will cheerfully contribute of our property according as ,god has prospered us1 for the maintenance of a faithful and evangelical ministry among us1 for the support of the poor1 and to spread the ,gospel over the earth4 ,that we will in all conditions1 even till death1 strive to live to the glory of ,him who hath called us out of darkness into ,his marvelous light4 ,and may the ,god of peace1 who brought again from the dead our ,lord ,jesus1 that great ,shepherd of the sheep1 through the blood of the everlasting covenant1 make us perfect in every good work to do his will1 working in us that which is well pleasing in his sight through ,jesus ,christ1 to whom be glory1 for ever and ever4 ,amen4 ,,footnotes3 #a ,for a fuller account of these ,confessions1 see the ,baptist ,church ,directory4 ,,chapter ,,ix ,,optional ,,standing ,,resolutions ,a ,christian church should be the uncompromising friend of all virtue1 and the determined enemy of all vice4 ,public morality and social purity should find in it an open and earnest advocate and defender4 ,churches should bear in mind that ,christian morality1 which constitutes their rule of life1 claims a much higher standard than the morality of worldly society about them4 ,therefore their deportment should be such as to have a good report of them that are without1 and command the respect of the world4 ,in all this the pastor should be the wise but decided and courageous teacher1 leader and exemplar for his people4 ,there are certain questions of moral reform and social recreation with reference to which the churches are often much perplexed1 but with reference to which they should have settled convictions1 and hold a well-defined attitude4 ,it is not wise to put definitions and restrictions touching intemperance1 card-playing1 theater-going1 dancing1 and the like1 into covenants or articles of faith4 ,a better way is for the church1 after due consideration1 to pass standing resolutions on the subject1 to be placed on its records as a guide to future action4 ,something like the following1 to be varied at the option of the body1 would serve as a declaration of principles3 #a4 ,resolved1 ,that this church expects every member to contribute statedly for its pecuniary support1 according to his ability1 as ,god has prospered him1 and that a refusal to do this will be considered a breach of covenant4 #b4 ,resolved1 ,that this church will entertain and contribute statedly to ,home and ,foreign ,missions1 and to other leading objects of ,christian benevolence1 approved of and supported by our denomination4 #c4 ,resolved1 ,that the religious education of the young and ,bible study as represented in ,sunday school work commend themselves to our confidence1 and we will1 to the extent of our ability1 give them our sympathy and our aid1 by both our personal cooperation and contributions and expressed appreciation of all their legitimate aims and work4 #d4 ,resolved1 ,that in our opinion1 the use of intoxicating drinks as a beverage1 and also the manufacture and sale of the same for such a purpose are contrary to ,christian morals1 injurious to personal piety1 and a hindrance to ,gospel truth1 and that persons so using1 making1 or selling1 are thereby disqualified for membership in this church4 #e4 ,resolved1 ,that we emphatically discountenance and condemn the practice of church-members frequenting theaters and other similar places of public amusements1 as inconsistent with a ,christian profession1 detrimental to personal piety1 and pernicious in the influence of its example on others4 #f4 ,revolved1 ,that the members of this church are earnestly requested not to provide for1 take part in1 or by any means encourage dancing or card-playing2 but in all consistent ways to discountenance the same as a hindrance to personal godliness in their associations and tendencies1 and an offense to brethren whom we should not willingly grieve4 ,,chapter ,x ,,baptism ,,considered ,what is ,christian baptism8 ,this is the gravest question which enters into the baptismal controversy4 ,other questions of moment there are in connection with it1 touching the design1 the efficacy1 and the subjects4 ,but it is of primary importance to know what constitutes baptism4 ,baptists answer the question by saying that baptism is the immersion1 dipping1 or burying in water1 of a professed believer in ,christ1 in the name of the ,father1 the ,son1 and the ,holy ,spirit4 ,pedobaptists1 both ,roman ,catholic and ,protestant1 answer the question by saying that baptism is either the sprinkling or pouring of water upon the candidate1 touching the forehead with wet fingers1 or dipping the person wholly into water2 in either case in the name of the ,father1 the ,son1 and the ,spirit2 and that it may be administered to a candidate on his profession of faith1 or to an unconscious infant on the professed faith of parents or sponsors4 ,this would make four kinds of baptism1 and two classes of subjects for its reception2 and would consist rather in the application of water to the person1 than putting the person into water4 ,baptists hold to a unity of the ordinance1 as well as to a oneness of the faith2 insisting that as there is but one ,lord1 and one faith1 so there is but one baptism4 ,and the dipping in water of a professed disciple of ,christ is that one baptism4 ,neither sprinkling a person with water1 nor pouring water upon him can by any possibility be ,christian baptism4 ,that this position is the true one1 we appeal to the ,new ,testament1 and the best extant historical and philological authorities to establish4 ,let it be distinctly understood1 however1 that all the eminent names and learned authorities hereafter cited are ,pedobaptists4 ,baptist authorities are wholly omitted1 not because they are less accurate or less valuable1 but because we prefer to allow our opponents in this controversy to bear witness for us1 rather than to testify in our own behalf4 ,,the ,,meaning ,,of ,,the ,,word ,the word baptize is1 properly speaking1 a ,greek word 7baptizo71 adapted to the ,english language by a change in its termination4 ,this is the word always used by ,christ and ,his ,apostles to express and define the ordinance4 ,what does that word mean as originally used8 ,for it is certain that our ,lord1 in commanding a rite to be observed by believers of all classes1 in all lands1 and through all ages1 would use a word of positive and definite import1 and one whose meaning would admit of no reasonable doubt4 ,what do ,greek scholars say8 ,how do the ,greek lexicons define the word8 ,,scapula says3 ,to dip1 to immerse1 as we do anything for the purpose of dyeing it4 ,,schleusner says3 ,properly it signifies to dip1 to immerse1 to immerse in water4 ,,parkhurst says3 ,to dip1 immerse1 or plunge in water4 ,,stevens says3 ,to merge1 or immerse1 to submerge1 or bury in water4 ,,donnegan says3 ,to immerse repeatedly into liquid1 to submerge1 to soak thoroughly4 ,,robinson says3 ,to immerse1 to sink4 ,,liddell ,,and ,,scott say3 ,to dip repeatedly4 ,,grimm',s ,,lexicon of the ,new ,testament1 which in ,europe and ,america stands confessedly at the head of ,greek lexicography1 as translated and edited by ,professor ,thayer1 of ,harvard ,university1 thus defines baptizo3 7#a7 ,to dip repeatedly1 to immerse1 submerge4 7#b7 ,to cleanse by dipping or submerging4 7#c7 ,to overwhelm4 ,in the ,new ,testament it is used particularly of the rite of sacred ablution2 first instituted by ,john the ,baptist1 afterward by ,christ's command received by ,christians and adjusted to the contents and nature of their religion1 viz41 an immersion in water1 performed as a sign of the removal of sin1 and administered to those who1 impelled by a desire for salvation1 sought admission to the benefits of the ,messiah's kingdom4 ,with eis to mark the element into which the immersion is made2 en with the dative or the thing in which one is immersed4 ,the noun baptisma1 the only other word used in the ,new ,testament to denote the rite1 ,,grimm-,,thayer thus define3 ,a word peculiar to the ,new ,testament and ecclesiastical writers3 used 7#a7 of ,john's baptism2 7#b7 of ,christian baptism4 ,this1 according to the view of the ,apostles1 is a rite of sacred immersion commanded by ,christ4 ,add to those such authorities as ,alstidius1 ,passow1 ,schttgen1 ,stockius1 ,stourdza1 ,sophocles1 ,anthon1 ,rosenmller1 ,wetstein1 ,leigh1 ,turretin1 ,beza1 ,calvin1 ,witsius1 ,luther1 ,vossius1 ,campbell1 and many others who bear the same witness to the proper meaning of the word baptize4 ,if at any time the word may have a secondary meaning1 it is strictly in accord with its primary meaning--to dip1 or immerse4 ,for both classic and sacred ,greek the same meaning holds4 ,,prof4 ,,moses ,,stuart1 one of the ablest scholars ,america has produced1 declared3 ,baptizo means to dip1 plunge1 or immerse into any liquid4 ,all lexicographers and critics of any note are agreed in this4 ,essay on ,baptism1 p4 #ea2 ,biblical ,repository1 #ahcc1 p4 #bih4 ,all lexicographers and critics1 of any note1 are agreed in this1 says one of the foremost scholars of the age1 and he a ,pedobaptist4 ,what a concession6 ,the ,greek language is rich in terms for the expression of all positive ideas1 and all varying shades of thought4 ,why1 then1 did our ,lord in commanding1 and ,his ,apostles in transmitting ,his command to posterity1 use always and only the one word baptizo1 to describe the action1 and that one word baptisma1 to describe the ordinance to which ,he intended all ,his followers to submit8 ,the word louo means to wash the body1 and nipto to wash parts of the body2 but these words are not used1 because washing is not what ,christ meant4 ,rantizo means to sprinkle1 and if sprinkling were baptism this would have been the word above all others2 but it was never so used4 ,cheo means to pour3 but pouring is not baptism1 and so this word was never used to describe the ordinance4 ,katharizo means to purify1 but it is not used for the ordinance4 ,the facts are clear and the reasoning conclusive4 ,,stourdza1 the ,russian scholar and diplomat1 says3 ,the church of the ,west has then departed from the example of ,jesus ,christ2 she has obliterated the whole sublimity of the exterior sign4 ,baptism and immersion are identical4 ,baptism by aspersion is as if one should say immersion by aspersion1 or any other absurdity of the same nature4 ,considerations1 ,orthodox ,ch41 p4 #hg4 ,,the ,,baptism ,,of ,,jesus ,the baptism of ,jesus in the ,jordan is thus described3 ,and ,jesus1 when ,he was baptized1 went up straightway out of the water 7,matt4 #c3af74 ,and again1 it is recorded that ,jesus was baptized of ,john in ,jordan3 and straightway coming up out of the water 7,mark #a3aj74 ,he certainly would not go down into ,jordan to have water sprinkled on ,him4 ,nobody believes ,he would4 ,he was baptized in ,jordan1 not with ,jordan4 ,moreover1 he was baptized1 that is1 immersed1 not rantized1 that is1 sprinkled4 ,,bishop ,,taylor says3 ,the custom of the ancient churches was not sprinkling1 but immersion1 in pursuance of the meaning of the word in the commandments and the example of our blessed ,saviour4 ,commentary on ,matthew #c3af4 ,,macknight says3 ,christ submitted to be baptized1 that is1 to be buried under water1 and to be raised out of it again1 as an emblem of his future death and resurrection4 ,com4 ,epis41 ,rom4 #f3d4 ,and with these agree ,campbell1 ,lightfoot1 ,whitby1 ,poole1 ,olshausen1 ,meyer1 ,alford1 and many other commentators and scholars4 ,all those whom ,john baptized he buried beneath the waters1 and raised them up again4 ,,much ,,water ,,needed ,it is recorded that ,john also was baptizing in ,enon1 near to ,salim1 because there was much water there 7,john #c3bc74 ,why need much water except for dipping1 or burying candidates in the act of baptism8 ,,john ,,calvin1 the great theologian1 scholar1 and commentator1 whom ,scaliger pronounced the most learned man in ,europe1 says3 ,from the words of ,john 7chap4 #c3bc7 it may be inferred that baptism was administered by ,john and ,christ1 by plunging the whole body under water4 ,com4 on ,john #c3bc4 ,,poole says3 ,it is apparent that both ,christ and ,john baptized by dipping the whole body in the water1 else they need not have sought places where had been a great plenty of water4 ,annot4 ,john #c3bc4 ,,whitby says3 ,because there was much water there in which their whole bodies might be dipped4 ,crit4 ,com4 ,john #c3bc4 ,with these agree ,bengel1 ,curclleus1 ,adam ,clarke1 ,geikie1 ,stanley1 and others4 ,,philip ,,and ,,the ,,eunuch ,and they went down both into the water1 both ,philip and the eunuch1 and he baptized him4 ,and when they were come up out of the water1 the ,spirit of the ,lord caught away ,philip 7,acts #h3ch74 ,why go down into the water1 both1 or either of them1 if not for an immersion8 ,,venema1 the ecclesiastical historian1 says3 ,it is without controversy1 that baptism in the primitive church was administered by immersion into water1 and not by sprinkling2 seeing that ,john is said to have baptized in ,jordan1 and where there was much water1 as ,christ also did by ,his disciples in the neighborhood of those places4 ,philip also going down into the water baptized the eunuch4 ,eccl4 ,hist41 chap4 ,i41 sec4 #ach4 ,to this may be added ,calvin1 ,grotius1 ,towerson1 ,poole1 and others to the same effect4 ,,the ,,testimony ,,of ,,scholars ,great men are not always wise4 ,our search should be for the truth wherever found2 and though our final appeal in these matters is to the ,new ,testament1 still we are glad to use the testimony of distinguished scholars where it affirms the teachings of the ,scriptures and confirms our position on the baptismal question4 ,especially so1 as these scholars are not of our own1 but of other denominations4 ,,zanchius1 the learned ,roman ,catholic professor of ,heidelberg1 whose opinion ,de ,courcy declared1 is worth a thousand others1 said3 ,the proper signification of baptize is to immerse1 plunge under1 overwhelm in water4 ,works1 ,vol4 ,,vi41 p4 #bag4 ,geneva1 #afai4 ,,luther1 the great ,german ,reformer1 says3 ,the term baptism is ,greek2 in ,latin it may be translated mersio3 since we immerse anything into water1 that the whole may be covered with the water4 ,works1 ,vol4 ,i41 p4 #ga4 ,wit4 ed41 #aehb4 ,,melanchthon1 the most scholarly and able co-laborer with ,luther1 says3 ,baptism is immersion into water1 with this admirable benediction4 ,melanc4 ,catec4 ,wit41 #aehj4 ,,cave1 in his able work on ,christian ,antiquities1 says3 ,the party to be baptized was wholly immersed1 or put under water4 ,prim4 ,christ41 ,p4 ,i4 ,chap4 ,x4 p4 #cbj4 ,,beza1 the learned translator of the ,new ,testament1 says3 ,christ commanded us to be baptized1 by which word it is certain immersion is signified4 ,annot4 on ,mark #g3d4 ,,mede1 the distinguished ,english scholar and ,divine1 says1 ,there was no such thing as sprinkling used in the ,apostles' days1 nor for many ages after them4 ,dis4 on ,titus #c3e4 ,,grotius1 who his biographer calls one of the most illustrious names in literature1 politics1 and theology says3 ,that baptism used to be performed by immersion1 and not by pouring1 appears by the proper signification of the word1 and by the places chosen for the administration of the rite4 ,annot4 on ,matt4 #c3f2 ,john #c3bc4 ,,adam ,,clark1 the great ,methodist commentator1 says3 ,alluding to the immersions practiced in the case of adults1 wherein the person appeared to be buried under the water as ,christ was buried in the heart of the earth4 ,com4 on ,col4 #b3ab4 ,,frederick ,,meyer1 one of the ablest and most accurate exegetes of the present age1 says3 ,immersion1 which the word in classic ,greek and in the ,new ,testament ever means4 ,com4 on ,mark #g3d4 ,,dean ,,alford says3 ,the baptism was administered by immersion of the whole person4 ,greek ,testament1 ,matt4 #c3f4 ,,bishop ,,bossuet1 the celebrated ,french ,catholic bishop1 orator1 and counselor of state1 says3 ,to baptize1 signifies to plunge1 as is granted by all the world4 ,see ,stenett ad ,russen1 p4 #agd4 ,,doctor ,,schaff1 the well-known church historian1 says3 ,immersion1 and not sprinkling1 was unquestionably the original form4 ,this is shown by the very meaning of the words baptizo1 baptisma1 and baptismos used to designate the rite4 ,hist4 ,apos4 ,ch41 p4 #dhh4 ,merc4 ed41 #ahea4 ,also see ,noel on ,bap41 ,ch4 #c1 sec4 #h4 ,,dean ,,stanley1 the distinguished scholar1 and historian of the ,oriental ,church1 says3 ,the practice of the ,eastern ,church1 and the meaning of the word1 leave no sufficient ground for question that the original form of baptism was complete immersion in the deep baptismal waters4 ,hist4 ,eastern ,church1 p4 #cd4 ,,professor ,,fisher1 of ,yale ,college1 the accomplished scholar and historian1 says of the ,apostolic age3 ,the ordinary mode of baptism was by immersion4 ,hist4 ,christ4 ,church1 p4 #da4 ,,professor ,,riddle says3 ,there is no doubt that the usual mode of administering baptism in the early church1 was by immersion1 or plunging the whole body of the person baptized under water4 ,christ4 ,antiq41 p4 #ejb4 ,add to the above the testimony of ,bishops ,taylor and ,sherlock1 ,witsius1 ,poole1 ,vitringa1 ,diodati1 ,calvin1 ,samuel ,clark1 ,bloomfield1 ,scholz1 ,neander1 and many others to the same effect1 none of whom were ,baptists4 ,,apostolical ,,allusions ,what idea could the ,apostle have had as to the nature of baptism1 when in two of his epistles he alludes to it as a burial except that it was a dipping or burial in water8 ,to the ,romans he says3 ,therefore we are buried with him1 by baptism1 into death 7,rom4 #f3d74 ,to the ,colossians1 in nearly the same language1 ,buried with him in baptism 7,col4 #b3ab74 ,no one can misunderstand the meaning of these words4 ,neither sprinkling1 pouring1 washing1 cleansing--nothing but a complete submersion--can represent a burial4 ,and no candid mind could misunderstand such language1 unless blinded or biased by prejudice1 education1 or sophistical reasoning from others4 ,,archbishop ,,tillotson makes this comment3 ,anciently those who were baptized were immersed and buried in the water1 to represent their death to sin2 and then did rise up out of the water1 to signify their entrance upon a new life4 ,and to this custom the ,apostle alludes4 ,works1 ,vol4 ,i41 p4 #agj4 ,,john ,,wesley1 the celebrated founder of ,methodism1 says3 ,buried with him1 alluding to the ancient manner of baptizing by immersion4 ,note on ,rom4 #f3d4 ,,conybeare says3 ,this passage cannot be understood unless it be borne in mind that the primitive baptism was by immersion4 ,life and ,epist4 ,st4 ,paul1 ,rom4 #f3d4 ,,bloomfield says3 ,here is a plain allusion to the ancient custom of baptizing by immersion1 and ,i agree with ,koppe and ,rosenmller1 that there is reason to regret it should ever have been abandoned in most ,christian churches2 especially as it has so evident a reference to the mystical sense of baptism4 ,recens4 ,synop41 ,rom4 #f3d4 ,,whitefield says3 ,it is certain that in the words of our text 7,rom4 #f3d7 there is an allusion to the manner of baptizing which was by immersion4 ,eighteen ,sermons1 p4 #big4 ,,meyer says3 ,the candidate says to himself1 ,now ,i enter into fellowship with the death of ,christ2 ,i am to be buried with ,christ in the immersion1 and in the emersion ,i rise with ,christ to newness of life4 ,com4 on ,rom4 #f3d4 ,add to these the names of ,bishop ,fell1 ,doctor ,doddridge1 ,adam ,clark1 ,estius1 ,maldonatus1 ,fritsche1 ,benson1 ,diodati1 ,turretin1 ,zwingli1 ,whitby1 ,samuel ,clarke1 with others equally good in authority1 and what no one ought to question seems to be put beyond doubt4 ,,the ,,witness ,,of ,,history ,learned and devout men have studied with care the early records of ,christianity1 and have written histories of the doctrines and customs of the churches1 during the ages immediately succeeding the ,apostles4 ,what do they tell us as to the use of baptism during the first centuries after ,christ8 ,,barnabas1 the companion of ,st4 ,paul2 ,hermas1 writing about ,a4 ,d4 #ie2 ,justin ,martyr1 about ,a4 ,d4 #adj2 ,tertullian1 about ,a4 ,d4 #bjd2 ,hippolytus1 about ,a4 ,d4 #bbe2 ,gregory1 about ,a4 ,d4 #cfj2 ,basil1 about ,a4 ,d4 #cfj2 ,ambrose1 about ,a4 ,d4 #cgd2 ,cyril1 about ,a4 ,d4 #cgd2 ,chrysostom1 about ,a4 ,d4 #djj2 all speak of being dipped1 or buried1 or immersed1 or plunged in the water in baptism2 and none of them make the least allusion to any application of water to the person for baptism by sprinkling1 pouring1 washing1 or any other mode whatsoever4 ,,doctor ,,wall1 whose learned and laborious researches in connection with his exhaustive work on the ,history of ,infant ,baptism left little for others to discover in this field of scholarship1 says3 ,the ,greek ,church in all its branches does still use immersion1 and so do all other ,christians in the world1 except the ,latins4 ,all those nations that do now1 or formerly did submit to the ,bishop of ,rome1 do ordinarily baptize their children by pouring or sprinkling4 ,but all other ,christians in the world1 who never owned the ,pope's usurped power1 do and ever did dip their infants in the ordinary use4 ,all the ,christians in ,asia1 all in ,africa1 and about one-third in ,europe are of the last sort4 ,hist4 ,inf4 ,bap41 ,vol4 ,,ii41 p4 #cgf1 #c;d ed4 ,,bingham1 in his ,origines1 the ablest work we have in ,english on ,christian ,antiquities1 says3 ,the ancients thought that immersion1 or burying under water1 did more lively represent the death1 burial1 and resurrection of ,christ1 as well as our own death to sin and rising again unto righteousness4 ,christ4 ,antiq41 ,b4 ,,xi41 ,ch4 ,,xi4 ,,mosheim says3 ,in this century 7the first7 baptism was administered in convenient places1 without the public assemblies1 and by immersing the candidate wholly in water4 ,eccl4 ,hist41 ,cent4 ,i41 ,part4 ,,ii41 ,ch4 #d4 ,,neander says3 ,in respect to the form of baptism1 it was in conformity to the original institution1 and the original import of the symbol1 performed by immersion1 as a sign of entire baptism into the ,holy ,spirit1 of being entirely penetrated with the same4 ,ch4 ,hist41 ,vol4 ,i41 p4 #caj4 ,also1 ,plant4 and ,train41 ,vol4 ,i41 p4 #bbb4 ,,schaff says3 ,finally1 so far as it respects the mode and manner of outward baptizing1 there can be no doubt that immersion1 and not sprinkling was the original normal form4 ,hist4 ,christ4 ,ch41 p4 #dhh4 ,,pressens says3 ,baptism1 which was the sign of admission into the church1 was administered by immersion4 ,the convert was plunged beneath the water1 and as he rose from it he received the laying on of hands4 ,early ,years of ,christianity1 p4 #cgd4 ,,kurtz says3 ,baptism took place by a complete immersion4 ,church ,history1 p4 #da4 ,,kraus says3 ,baptism was performed by immersion in the name of the ,trinity4 ,church ,history1 p4 #ef4 #ahhb4 ,,ellicott says3 ,jewish ablutions arrived at a ceremonial purity in the ,levitical sense1 and had nothing in common with the figurative act which portrayed through immersion the complete disappearance of the old nature1 and by the emerging again1 the beginning of a totally new life4 ,life of ,christ1 p4 #aaj4 ,,for ,,thirteen ,,centuries ,it is proved that not only was immersion practiced for baptism by ,christ and ,his ,apostles1 but that for many ages after nothing else was known as baptism3 and that for thirteen hundred years it was the common and prevailing form over the whole ,christian world1 with only exceptional departures1 hereafter to be noticed4 ,and that though the ,latin or ,roman ,church did finally adopt sprinkling1 claiming the right to change ordinances1 the ,greek and all the ,oriental churches retained dipping1 as they do to this day4 ,,doctor ,,stackhouse says3 ,several authors have shown and proved that this manner of immersion continued1 as much as possible1 to be used for thirteen hundred years after ,christ4 ,hist4 ,bible1 ,b4 #h1 ,ch4 #a4 ,,bishop ,,bossuet says3 ,we are able to make it appear1 by the acts of councils and by ancient rituals1 that for thirteen hundred years baptism was thus administered by immersion throughout the whole church1 as far as possible4 ,cited1 ,stennet ad ,russen1 p4 #agf4 ,,hagenbach says3 ,from the thirteenth century sprinkling came into more general use in the ,west4 ,the ,greek ,church1 however1 and the church of ,milan still retained the practice of immersion4 ,hist4 ,doct4 ,vol4 ,,ii41 p4 #hd1 note #a4 ,,van ,,oosterzee says3 ,this sprinkling1 which appears to have first come generally into use in the thirteenth century in place of the entire immersion of the body1 in imitation of the previous baptism of the sick1 has certainly the imperfection that the symbolical character of the act is expressed by it much less conspicuously than by complete immersion and burial under the water4 ,christ4 ,dogmat41 ,vol4 ,,ii41 p4 #gdi4 ,,coleman says3 ,the practice of immersion continued even until the thirteenth or fourteenth century4 ,indeed1 it has never been formally abandoned4 ,anc4 ,christ4 ,exemp41 ,ch4 #ai1 ,sec4 #ab4 ,to the same effect is the testimony of ,doctors ,brenner1 ,von ,clln1 ,winer1 ,augusti1 ,bingham1 and others4 ,,as ,,to ,,the ,,greek ,,church ,it is a notable fact and worthy of record in this discussion1 that the ,greek ,church has always retained immersion in baptism4 ,this church extends over ,greece1 ,russia1 ,arabia1 ,palestine1 ,abyssinia1 ,siberia1 and other ,oriental countries4 ,like the ,latin ,church1 it has corrupted the primitive purity of ,gospel doctrine and practice with many absurd glosses and superstitious rites4 ,it practices infant baptism1 yet it is by dipping1 even in the severe climate of ,siberia2 and it uses trine immersion1 or dipping the candidate three times1 one to each of the names in the sacred ,trinity4 ,but in all its branches immersion is retained4 ,,the ,,edinburgh ,,encyclopedia says3 ,the ,greek ,church1 as well as the ,schismatics in the ,east1 retained the custom of immersing the whole body2 but the ,western ,church adopted1 in the thirteenth century1 the mode of sprinkling1 which has been continued by the ,protestants1 ,baptists only excepted4 ,ency4 ,edin41 ,art4 ,baptism4 ,these statements are fully confirmed by ,stourdza1 ,ricaut1 ,deylingius1 ,buddeus1 ,wall1 ,king1 ,broughton1 ,stanley1 ,coleman and others1 who have written on the state and history of the ,greek ,church4 ,,the ,,design ,,of ,,baptism ,what was baptism intended to represent8 ,as a religious rite it meant something1 had some symbolic force1 and represented some moral or spiritual fact or truth4 ,its meaning was clearly this3 to show forth the death1 burial1 and resurrection of ,christ1 who died for our sins1 and rose again for our justification4 ,and every believer who receives this ordinance1 professes thereby to have faith in the merits of ,christ's death as the ground of his own hope of ,salvation2 to have fellowship also with ,his sufferings1 and makes a declaration of his own death to sin1 and rising to a new life in ,christ4 ,it also typifies the washing of regeneration2 it further declares the candidate's hope of a resurrection from the dead1 even as ,christ1 into the likeness of whose death he is buried1 was raised up by the glory of the ,father4 ,chiefly death1 burial1 and resurrection3 the great facts of redemptive grace are by it set forth4 ,immersion in baptism does teach all this1 and immersion alone can teach it4 ,careful students of the ,new ,testament have clearly seen this1 and very generally confessed it1 whatever may have been their practice4 ,,bishop ,,newton says3 ,baptism was usually performed by immersion1 or dipping the whole body under water1 to represent the death1 burial1 and resurrection of ,christ1 and thereby signify the person's own dying to sin1 the destruction of its power1 and his resurrection to a new life4 ,pract4 ,expos4 ,cate41 p4 #big4 ,bloomfield1 ,barnes1 ,schaff1 ,poole1 ,hammond1 ,barrows1 ,baxter1 ,mac,knight1 ,olshausen1 ,grotius1 ,saurin1 ,buddeus1 ,pictetus1 ,frankius1 ,wall1 ,towerson1 ,adam ,clark1 ,tyndale1 and others1 bear similar testimony as to the design of the ordinance1 and how it is answered in immersion only4 ,a ,,sufficiency ,,of ,,water ,there have been found persons so ignorant1 or so weak1 or so perverse in their opposition to immersion1 as to assert that the ,jordan was a small stream1 so nearly dry in the summer1 that it had not sufficient depth of water for the immersion of the multitudes of the disciples of ,john and of ,jesus said to have been baptized in it2 and also that ,jerusalem had no sufficient accommodation for the immersion of the thousands of converts at the ,pentecost1 and on subsequent occasions4 ,people are becoming more intelligent1 and more candid1 and it is possible that such puerile objections are no more heard4 ,but it may be well to give passing notice to the facts4 ,,dr4 ,,edward ,,robinson1 at that time professor in the ,union ,theological ,seminary1 ,new ,york ,city1 in #ahdj1 made a careful survey of ,palestine1 including the ,jordan valley and river4 ,his published statements corroborate those of others previously made1 as to the abundant supply of water1 both in the ,jordan1 and in the city of ,jerusalem4 ,he cites the published statements of earlier explorers1 whose works are known to the reading public3 ,seetzen1 who visited that country in #ahjf2 ,burkhardt1 who explored it in #ahab2 ,irby and ,mangles1 in #ahah2 and ,buckingham1 who traveled through it about the same time4 ,see ,robinson's ,bib4 ,researches1 ,vol4 ,,ii41 ,sec4 #aj1 pp4 #beg-bfg4 ,,lieutenant ,,lynch1 of the ,united ,states ,navy1 was1 in #ahdh1 sent out by our government in charge of an expedition to explore the river ,jordan and the ,dead ,sea4 ,doctor ,thomson1 for a quarter of a century missionary in ,syria and ,palestine1 traversed the land in #aheg1 and ,dean ,stanley in #ahec1 and others more recently4 ,for a complete refutation of such puerile objections as those above mentioned1 and a confirmation of ,baptist claims1 see the following works3 ,robinson's ,biblical ,researches1 ,vol4 ,,ii1 ,sec4 #aj1 pp4 #beg-bfg2 ,lynch's ,dead ,sea ,expedition1 ,ch4 #aj and #aa2 ,thomson's ,the ,land and the ,book1 ,vol4 ,,ii41 pp4 #dde-f2 ,stanley's ,syria and ,palestine1 ,ch4 #g1 pp4 #cjf-g2 ,barclay's ,the ,city of the ,great ,kings1 ch4 #aj2 and other citations in ,baptist ,church ,directory4 ,,the ,,rise ,,of ,,sprinkling ,the question will naturally arise and very properly1 ,when did sprinkling for baptism first come into use8 ,and how came it to pass1 that a human device superseded and took the place of a ,divine institution8 ,these questions are fully and satisfactorily answered by ,pedobaptist scholars themselves1 whose testimony we accept as a justification of ,baptist views4 ,for two hundred and fifty years after ,christ we have no evidence of any departure from the primitive practice of immersion4 ,at length the idea came to prevail that baptism possessed saving virtue1 and had power to purify and sanctify the soul1 making its salvation more secure4 ,it was consequently thought unsafe to die unbaptized4 ,here was the germ of the pernicious dogma of baptismal regeneration1 the foundation alike of infant baptism and of sprinkling instead of immersion4 ,the first authenticated instance of sprinkling occurred about the middle of the third century1 or ,a4 ,d4 #bej4 ,this was the case of ,novatian4 ,the historian ,eusebius gives this case1 and ,doctor ,wall in his laborious researches could find no earlier instance2 good evidence that no earlier existed4 ,novatian was dangerously sick1 and believing himself about to die1 was anxious to be baptized4 ,the case seemed urgent1 and as he was thought to be too feeble to be immersed1 a substitute was resorted to2 water was poured profusely over him as he lay in bed1 so as to resemble as much as possible a submersion4 ,the word used to describe this action 7perichutheis1 purfusus7 has usually been rendered besprinkle2 it rather means to pour profusely over and about one4 ,this it was thought might answer the purpose in such an emergency4 ,from this time onward pouring and sprinkling were resorted to at times of extreme illness1 or feebleness1 where persons could not leave their beds1 and hence was termed clinic baptism1 from clina1 a couch4 ,but it was always regarded as a substitute for baptism1 rather than baptism itself2 and its validity was doubted4 ,novatian himself having recovered from his sickness1 was objected to when his friends proposed to make him bishop1 because1 it was said1 he had never been properly baptized4 ,it was not1 however1 until the seventeenth century that sprinkling became common in ,europe1 in ,france first1 and then extending through those countries over which the pope held sway4 ,at length1 accepted by ,calvin and the ,genevan ,church1 it extended into ,scotland1 by ,john ,knox1 and other ,scotch refugees1 who had found in ,geneva a shelter from the persecution to which they had been exposed in their native country2 then into ,england3 and in #afdc it was adopted as the exclusive mode of baptism by a majority of one of the ,westminster ,assembly of ,divines1 and sanctioned by ,parliament the next year4 ,all of which is verified by ,eusebius1 ,valesius1 ,wall1 ,salmasius1 ,venema1 ,taylor1 ,towerson1 ,grotius1 ,ency4 ,brit41 ,edin4 ,ency41 and other reliable historical authorities4#a ,,footnotes3 #a ,for more numerous citations on this subject1 see the ,star ,book on ,christian ,baptism1 and ,the ,baptist ,church ,directory4 ,,chapter ,,xi ,,the ,,lord',s ,,supper ,the ,lord's ,supper1 called also the ,eucharist1 and the ,communion1 is the most sacred act of ,christian worship1 and the highest expression of the mysteries of our holy religion4 ,it is a service in which bread and wine--the loaf and the cup--are used to represent the body and the blood of ,christ1 the ,lamb of ,god1 slain for us4 ,the bread is broken1 distributed1 and eaten2 the wine is poured1 distributed1 and drunk by the members of the assembled church1 to show the sacrifice of ,christ1 ,his body broken1 and ,his blood shed for their redemption2 and that by ,his death they have life4 ,being begotten of ,god through the operation of the ,spirit1 their new life is sustained and nourished by mystically feeding on ,him who is the ,bread of ,god1 which came down from heaven to give life to the world4 ,he said3 ,this do in remembrance of ,me4 ,as oft as ye eat this bread and drink this cup1 ye proclaim the ,lord's death1 till ,he come4 ,except ye eat the flesh of the ,son of man1 and drink ,his blood1 ye have no life in you4 ,whoso eateth ,my flesh and drinketh ,my blood hath eternal life4 ,he that eateth ,my flesh1 and drinketh ,my blood1 dwelleth in ,me1 and ,i in him4 ,it is a ,divine reality1 though a sublime mystery4 ,,open ,,and ,,close ,,communion ,the controversy between ,baptists and other denominations1 so far as the ,lord's ,supper is concerned1 has no reference to its nature1 the purpose for which it was instituted1 the manner of its administration1 or the effect of the elements on the participants4 ,it has reference simply to the proper subjects for participation in the privilege4 ,who may1 and who may not properly and of right come to the ,lord's ,table8 ,on the question of what are the ,scriptural qualifications of participants1 ,baptist and ,pedobaptists differ--differ not as to the general rule to be applied1 but as to its particular application4 ,and this particular application leads to the controversy on what is called close communion1 as practiced by ,baptists1 and to what is called open communion1 as practiced by ,pedobaptists4 ,what is open communion8 ,open1 free or mixed communion is1 strictly speaking1 that which allows any one who desires1 and believes himself qualified1 to come to the ,lord's ,table1 without any questions being asked1 or conditions imposed by the church in which the ordinance is observed4 ,but ordinarily the term is applied to the practice of the greater part of the ,pedobaptist churches1 which hold that sprinkling is lawful baptism1 and invite1 not all persons1 but members of all evangelical churches1 whatever be their view of church order and ordinances2 holding them all as being baptized because they have been sprinkled4 ,what is close communion8 ,close1 strict1 or restricted communion is1 properly speaking1 that which does not invite all indiscriminately to the ,lord's ,table1 but restricts the privilege to a particular class4 ,but ordinarily the term is applied to the practice of ,baptist churches1 which invite only baptized believers1 walking in orderly fellowship in their own churches4 ,and by baptized believers1 they mean1 of course1 immersed believers2 not admitting sprinkling to be baptism at all4 ,,one ,,and ,,the ,,same ,,rule ,observe further3 ,that ,baptists and ,pedobaptists have one and the same rule in theory as to the proper qualification for participants1 namely1 they all hold that baptism is a prerequisite4 ,that unbaptized persons have no legal right to the ,lord's ,supper1 and cannot consistently be invited to it4 ,pedobaptists would not invite unbaptized persons to the ,lord's ,table1 however good ,christians1 since such could not become church-members1 and the ,supper is for those within the church1 not for the outside world4 ,for though there are a few churches and a few pastors1 who in their extreme liberality might be disposed to invite everybody to the sacred ordinance yet such a course would be contrary to their denominational standards1 and opposed to the usages of their churches generally4 ,further observe3 ,they all practice a restriction since they restrict the privilege to a particular class3 namely1 baptized believers1 walking in orderly church fellowship4 ,but ,baptists and ,pedobaptists differ as to what constitutes baptism1 the one rejecting1 and the other accepting the validity of sprinkling4 ,thus ,baptists' custom is more close1 and ,pedobaptists' is more open1 by the difference between their views of baptism2 and by that difference only4 ,therefore1 it is manifest that the question so called of close and open communion is really not a question of communion at all1 but of what constitutes ,scriptural baptism4 ,let that be settled1 and the controversy as to the restriction of the ,lord's ,supper will cease4 ,,the ,,baptist ,,position ,baptists hold that there are three imperative conditions precedent to the privileges of the ,lord's ,supper3 #a4 ,regeneration4 ,no unconverted person can with propriety1 or of right1 eat and drink at that sacred feast1 in commemoration of ,christ's death4 ,they must be persons dead to sin1 and alive to ,god2 born again1 through the operation of the ,spirit4 #b4 ,baptism4 ,buried with ,christ in baptism on a profession of faith in ,him4 ,no person1 however good1 and however manifestly regenerate1 is prepared without baptism1 according to the ,divine order1 to receive the ,supper4 ,without baptism he cannot enter the fellowship of the church1 where the ,supper alone is to be enjoyed4 #c4 ,an orderly walk is necessary4 ,an upright and consistent ,christian walk1 and godly conversation among the saints1 and before the world4 ,for though one may be truly regenerate1 and properly baptized1 yet if he be a disorderly walker1 violating his covenant obligations1 living in sin1 and bringing reproach on the ,christian profession1 he has no right to sit at the ,lord's ,table4 ,the ordinances are a sacred trust which ,christ has committed to the churches as custodians1 and which they are to watch and guard from all profane intrusion1 and improper use1 with the most sedulous fidelity4 ,baptists believe that in order to maintain the purity and spirituality of the churches1 it is necessary to maintain the ordinances pure2 and especially necessary to restrict the ,supper to regenerate and godly persons1 baptized on a profession of their faith1 into the fellowship of the saints4 ,to adopt any other rule1 or to allow any larger liberty1 would break down the distinction between the church and the world2 would bring in a carnal and unconverted membership1 and transfer the sacred mysteries of the body and the blood of ,christ from the temple of ,god to the temple of ,belial4 ,this would be disloyalty to ,christ4 ,the ,apostolic plan was as follows3 ,those who believed and gladly received the ,word1 were baptized4 ,then they were added to the church4 ,then they continued steadfastly in the ,apostles' doctrine1 and fellowship1 and in breaking of bread1 and in prayer4 ,notice1 they were not baptized till they had received the ,word and believed4 ,they were not added to the church till they had believed and been baptized4 ,they did not engage in the breaking of bread 7that is1 the ,supper17 till they had believed1 been baptized1 and were added to the church4 ,this is the ,divine order2 and this is the order which ,baptists maintain and defend4 ,,pedobaptist ,,close ,,communion ,it has already been shown that ,pedobaptists themselves practice a restricted or close communion1 limiting the privilege to baptized 7as they call them7 members of evangelical churches1 and that their communion is more liberal than that of the ,baptists only1 and only by so much as their baptism 7so-called7 is more liberal than that of ,baptists4 ,but in some respects ,pedobaptists practice a close communion1 restrictive in its conditions1 far beyond anything known to ,baptists whose illiberality they are accustomed to magnify4 ,they exclude a large class of their own members from the ,lord's ,table--namely1 baptized children6 ,baptists do not deny the ,lord's ,supper to their own members in good standing4 ,if children are suitable subjects for baptism1 it seems most unreasonable and unjust to deny them the ,supper4 ,if they can be benefited by one ordinance1 can they not be equally benefited by the other8 ,if they can receive the one on the faith of sponsors1 can they not receive the other in the same way8 ,who has authorized parents or ministers to give baptism to unconverted and unconscious children1 and refuse them the ,lord's ,supper8 ,by denying the ,supper to baptized children1 ,pedobaptists act contrary to the traditions of the ancient churches1 which they are accustomed to cite with so much assurance1 in defense of infant baptism4 ,do they not know that those ancient churches 7not the primitive churches7 gave the ,lord's ,supper to infants for many centuries8 ,and the ,greek ,church1 through all its branches1 continues still the same practice4 ,,doctor ,,coleman says3 ,after the general introduction of infant baptism1 in the second and third centuries1 the sacrament continued to be administered to all who had been baptized1 whether infants or adults4 ,the reason alleged by ,cyprian and others for this practice was1 that age was no impediment4 ,augustine strongly advocates the practice4 ,the custom continued for several centuries4 ,it is mentioned in the third ,council of ,tours1 ,a4 ,d4 #hac2 and even the ,council of ,trent1 ,a4 ,d4 #aede1 only decreed that it should not be considered essential to salvation4 ,it is still scrupulously observed by the ,greek ,church4 ,anc4 ,christ4 ,exemp41 ,ch4 #bb1 ,sec4 #h2 ,bing41 ,orig41 ,b4 #ae1 ,ch4 #d1 ,sec4 #g4 ,many other writers bear the same testimony4 ,,the ,,power ,,of ,,sympathy ,there is a small class of ,baptists who are at times inclined to desire1 and it may be1 to seek a wider liberty at the ,lord's ,table than they find accorded in their own churches4 ,the one prevailing argument with them is sympathy4 ,to them it seems kindly and fraternal to invite all who say they love our common ,lord and ,saviour to unite in commemorating ,his death in the ,supper4 ,even if they have not been baptized1 they themselves believe they have1 and they are good ,christian people4 ,why stand upon a technicality8 they say4 ,to such the service is merely a sentimental service2 a kind of love feast to show ,christian fellowship1 rather than an instituted commemoration of their dying ,lord4 ,they have neither ,scripture1 logic1 expediency1 the scholarship1 nor the concurrent practice of ,christendom1 either past or present1 to sustain their position4 ,but sympathy influences them2 yet sympathy should not control conduct in matters of faith1 or in acts of conscience4 ,it is a grave perversion when affection for his disciples sways us more than fidelity to our ,lord4 ,we should not be so kind to them as to be untrue to ,him4 ,sincere ,christians will honor those who are loyal to ,christ1 even though they differ in opinion4 ,,three ,,facts ,,explained ,baptists give the following reasons in justification of their course in the following cases3 #a4 ,they do not invite ,pedobaptists to the ,lord's ,supper with them1 because such persons are not baptized1 as has been shown1 they being simply sprinkled4 ,they may be true converts1 and have the spiritual qualifications1 but they are destitute of the ceremonial qualification--baptism4 ,the buried in baptism comes before the breaking of bread4 #b4 ,they do not accept the invitation of ,pedobaptist churches to eat at the ,lord's ,table with them1 for the same reason2 they are not baptized ,christians4 ,and while the appreciate their ,christian fellowship1 they could not accept their church fellowship1 and sit at the ,lord's ,table with them1 without accepting their sprinkling and indorsing their baptismal errors4 #c4 ,they do not invite immersed members of ,pedobaptist churches to the ,lord's ,supper with them1 because such persons1 though they may be truly regenerate and properly baptized1 are walking disorderly by remaining in and giving countenance to churches which hold and practice serious errors as to both the ordinances4 ,these churches use sprinkling for baptism and administer the ordinance to infants1 both of which are unscriptural4 ,and yet such persons1 by remaining in them1 encourage and support these errors1 instead of protesting against them by leaving them4 ,they insist on immersion for themselves1 and yet by a strange inconsistency give their fellowship and influence to perpetuate and sanction sprinkling for others4 ,this is inconsistent and disorderly ,christian walking2 and1 therefore1 very properly1 ,baptists decline to invite them to the ,lord's ,supper4 ,,pedobaptist ,,witnesses ,in further proof that the position of ,baptists as to the ,lord's ,supper is correct and ,scriptural2 that the difficulty lies with baptism1 and not with the ,supper2 and that they must still continue to restrict the ordinance to baptized believers1 or else admit that sprinkling is baptism1 we cite the concessions of distinguished ,pedobaptist scholars and ,divines in evidence on our side4 ,,justin ,,martyr1 one of the early ,christian ,fathers1 says of the ,supper3 ,this food is called by us the ,eucharist1 of which it is not lawful for any one to partake but such as believe the things taught by us to be true1 and have been baptized4 ,apol4 ,i1 ,c4 #fe4 #ff4 ,see ,schaff's ,church ,hist41 ,ch4 #b4 p4 #eaf4 ,,mosheim1 in his ,church ,history1 says3 ,neither those doing penance1 nor those not yet baptized1 were allowed to be present at the celebration of this ordinance4 ,eccl4 ,hist41 ,cent4 #c1 ,part #b1 ,ch4 #d1 ,sec4 #c4 ,,neander1 the great church historian1 says3 ,at this celebration1 as may be easily concluded1 no one could be present who was not a member of the ,christian ,church1 and incorporated into it by the rite of baptism4 ,ch4 ,hist41 ,vol4 #a41 #cbg4 ,boston1 #ahdi4 ,,cave1 one of the ablest writers on ,christian antiquities1 says the participants in the primitive church were those that had embraced the doctrine of the ,gospel1 and had been baptized into the faith of ,christ4 ,for1 looking upon the ,lord's ,supper as the highest and most solemn act of religion1 they thought they could never take care enough in the dispensing of it4 ,prim4 ,christ41 ,part ,i41 ,ch4 #aa1 p4 #ccc4 ,,bingham1 in his able work on the ,antiquities of the ,christian ,church1 says of the early ,christians3 ,as soon as a man was baptized he was communicated--that is1 admitted to the communion4 ,baptism1 therefore1 essentially preceded the ,supper4--,christ4 ,antiq41 ,b4 #ab1 ,ch4 #d1 ,sec4 #i1 ,b4 #ae1 ,ch4 #c4 ,,doctor ,,wall1 who searched the records of antiquity for facts illustrating the history of the ordinances1 says3 ,no church ever gave the communion to any persons before they were baptized4 ,among all the absurdities that were ever held1 none ever maintained that any person should partake of the communion before he was baptized4 ,hist4 ,inf4 ,bap41 ,part ,,ii41 ,ch4 #i4 ,,doctor ,,coleman says of the early churches3 ,none indeed but believers in full communion with the church were permitted to be present4 ,but agreeably to all the laws and customs of the church1 baptism constituted membership with the church4 ,all baptized persons were legitimately numbered among the communicants as members of the church4 ,anc4 ,christ4 ,exemp41 ,ch4 #ba1 ,sec4 #h4 ,,doctor ,,schaff says3 ,the communion was a regular part1 and1 in fact1 the most important and solemn part of the ,sunday worship1 4 4 4 in which none but full members of the church could engage4 ,ch4 ,hist41 ,vol4 ,i41 p4 #cib4 ,new ,work1 #ahga4 ,,doctor ,,doddridge says3 ,it is certain that so far as our knowledge of primitive antiquity reaches1 no unbaptized person received the ,lord's ,supper4 ,lectures1 pp4 #eaa1 #eab4 ,,doctor ,,dick says3 ,an uncircumcised man was not permitted to eat the ,passover2 and an unbaptized man should not be permitted to partake of the ,eucharist4 ,theol41 ,vol4 ,,ii41 p4 #bbj4 ,,doctor ,,baxter says3 ,what man dares go in a way which hath neither precept nor example to warrant it1 from a way that hath full current of both8 ,yet they that will admit members into the visible church without baptism do so4 ,plain ,scripture ,proof1 p4 #bd4 ,,doctor ,,dwight1 ,president of ,yale ,college1 and author of ,systematic ,theology1 says3 ,it is an indispensable qualification for this ordinance that the candidate for communion be a member of the visible church in full standing4 ,by this1 ,i intend that he should be a man of piety2 that he should have made a public profession of religion1 and that he should have been baptized4 ,syst4 ,theol41 ,ser4 #afj1 ,b4 #h1 ,ch4 #d4 ,sec4 #g4 ,,doctor ,,griffin1 one of the fathers of ,new ,england ,congregationalism1 says3 ,i agree with the advocates of close communion on two points3 #a4 ,that baptism is the initiatory ordinance which introduces us into the visible church2 of course1 where there is no baptism1 there are no visible churches4 #b4 ,that we ought not to commune with those who are not baptized1 and of course not church-members1 even if we regard them as ,christians4 ,letter on ,baptism1 #ahbi1 cited by ,curtis on ,com41 p4 #abe4 ,,doctor ,,hibbard1 a leading ,methodist scholar and ,divine1 says3 ,in one principle ,baptist and ,pedobaptist churches agree4 ,they both agree in rejecting from communion at the table of the ,lord1 and in denying the rights of church fellowship to all who have not been baptized4 ,and with admirable frankness1 he adds3 ,the charge of close communion is no more applicable to the ,baptist than to us ,pedobaptists2 insomuch as the question of church fellowship with them is determined by as liberal principles as it is with any other ,protestant churches1 so far1 ,i mean1 as the present subject is concerned--i4e41 it is determined by valid baptism4 ,hibbard on ,christ4 ,bap41 ,p4 ,,ii41 p4 #agd4 ,,doctor ,,bullock1 another ,methodist ,divine1 says3 ,close communion1 as it is generally termed1 is the only logical and consistent course for ,baptist churches to pursue4 ,if their premises are right1 their conclusion is surely just as it should be4 ,and he commends the firmness of ,baptists in not inviting to the communion those whom they regard as unbaptized4 ,he says3 ,they do not feel willing to countenance such laxity in ,christian discipline4 ,let us honor them for their steadfastness in maintaining what they believe to be a ,bible precept1 rather than criticize and censure because they differ with us concerning the intent and mode of ,christian baptism1 and believe it to be an irrepealable condition of coming to the ,lord's ,table4 ,what ,christians ,believe4 ,,the ,,independent1 one of the most widely circulated1 and perhaps the most influential ,pedobaptist paper in the country1 in an editorial1 says3 ,leading writers of all denominations declare that converts must be baptized before they can be invited to the communion table4 ,this is the position generally taken4 ,but ,baptists regarding sprinkling as a nullity--no baptism at all--look upon ,presbyterians1 ,methodists1 and others1 as unbaptized persons4 ,the other churches cannot urge the ,baptists to become open communionists till they themselves take the position that all who love our ,lord ,jesus ,christ1 the unbaptized as well as the baptized1 may be invited to the communion table4 ,editorial1 ,july1 #ahgi4 ,,the ,,congregationalist1 the organ of the ,new ,england ,congregational ,churches1 in an editorial1 says3 ,congregationalists have uniformly1 until here and there an exception has arisen of late years1 required baptism and church-membership as the prerequisite of a seat at the table of the ,lord4 ,it is a part of the false 'liberality' which now prevails in certain quarters1 to welcome everybody 'who thinks he loves ,christ' to commune in ,his body and blood4 ,such a course is the first step in breaking down that distinction between the church and the world1 which our ,saviour emphasized2 and it seems to us it is an unwise and mistaken act for which no ,scriptural warrant exists4 ,editorial1 ,july #i1 #ahgi4 ,,the ,,observer1 of ,new ,york1 the oldest and leading ,presbyterian journal of this country1 said3 ,it is not a want of charity which compels the ,baptist to restrict his invitation4 ,he has no hesitation in admitting the personal piety of his unimmersed brethren4 ,presbyterians do not invite the unbaptized1 however pious they may be4 ,it is not uncharitable4 ,it is not bigotry on the part of ,baptists to confine their communion to those whom they consider the baptized4 ,,the ,,interior1 of ,chicago1 the organ of ,western ,presbyterians1 said3 ,the difference between our ,baptist brethren and ourselves is an important difference4 ,we agree with them1 however1 in saying that unbaptized persons should not partake of the ,lord's ,supper4 ,their view compels them to think that we are not baptized1 and shuts them up to close communion4 ,close communion is1 in our judgment1 a more defensible position than open communion1 which is justified on the ground that baptism is not a prerequisite to the ,lord's ,supper4 ,to charge ,baptists with bigotry because they abide by the logical consequences of their system is absurd4 ,,the ,,christian ,,advocate1 of ,new ,york1 the leading journal of ,american ,methodists1 said3 ,the regular ,baptist churches in the ,united ,states may be considered today as particularly a unit on three points--the non-use of infant baptism1 the immersion of believers only upon a profession of faith1 and the administration of the holy communion to such only as have been immersed by ministers holding these views4 ,in our opinion the ,baptist ,church owes its amazing prosperity largely to its adherence to these views4 ,in doctrine and government1 and in other respects1 it is the same as ,congregationalists4 ,in numbers1 the regular ,baptists are more than six times as great as the ,congregationalists4 ,it is not bigotry to adhere to one's convictions1 provided the spirit of ,christian love prevails4 ,,the ,,episcopal ,,recorder said3 ,the close communion of the ,baptist churches is but the necessary sequence of the fundamental idea out of which their existence has grown4 ,no ,christian ,church would willingly receive to its communion even the humblest and truest believer in ,christ who had not been baptized4 ,with ,baptists1 immersion only is baptism1 and they therefore of necessity exclude from the ,lord's ,table all who have not been immersed4 ,it is an essential part of the system--the legitimate carrying out of the creed4 ,,bishop ,,coxe1 of the ,episcopal diocese of ,western ,new ,york1 says3 ,the ,baptists hold that we have never been baptized1 and they must exclude us from their communion table1 if we were disposed to go there4 ,are we offended8 ,do we call it illiberal8 ,no2 we call it principle1 and we respect it4 ,to say that we have never become members of ,christ by baptism seems severe1 but it is a conscientious adherence to duty1 as they regard it4 ,i should be the bigot1 and not they1 if ,i should ask them to violate their discipline in this1 or in any other particular4 ,on ,christ4 ,unity1 in ,church ,union1 ,july1 #ahia4 ,,chapter ,,xii ,,infant ,,baptism ,one of the customs held and upheld by ,pedobaptist churches1 which ,baptists seriously condemn1 is infant baptism4 ,it is practiced by both ,roman ,catholics and ,protestants as a religious institution2 and though not held as sacredly1 or practiced as widely as formerly1 it still prevails to a wide extent throughout the ,christian world4 ,and yet it was not instituted by ,christ1 nor practiced by ,his ,apostles1 nor known in the primitive churches1 and has neither sanction nor recognition in the ,word of ,god4 ,it is for this reason that ,baptists utterly reject and condemn the custom1 as not simply useless and without authority1 but as a most pernicious and hurtful usage2 that it is injurious both to the child that receives it1 and to the church which allows it1 can be easily shown4 ,baptism before faith1 and without a profession it1 contradicts and does violence to all ,new ,testament teaching4 ,,not ,,of ,,scriptural ,,authority ,now1 that infant baptism is not of ,scriptural authority1 and was not known in the first ,christian ages1 nearly all its advocates and defenders have with considerable candor admitted4 ,only a few of their historians and scholars can be cited here4 ,,dr4 ,,william ,,wall1 a learned ,divine of the ,english ,church1 who wrote the ,history of ,infant ,baptism1 a work so able that the clergy in convocation assembled gave him a vote of thanks for his defense of the custom1 says3 ,among all the persons that are recorded as baptized by the ,apostles1 there is no express mention of any infants4 ,hist4 ,inf4 ,bap41 ,intro41 pp4 #a1 #ee4 ,,thomas ,,fuller1 the historian1 says3 ,we do freely confess there is neither express precept nor precedent in the ,new ,testament for the ,baptism of ,infants4 ,infants' ,advoc41 pp4 #ga1 #aej4 ,,luther says3 ,it cannot be proved by the sacred ,scriptures that infant baptism was instituted by ,christ1 or begun by the first ,christians after the ,apostles4 ,vanity of ,inf4 ,bap41 ,part ,,ii41 p4 #h4 ,,neander says3 ,baptism was administered at first only to adults1 as men were accustomed to conceive of baptism and faith as strictly connected4 ,we have all reason for not deriving infant baptism from ,apostolic institution4 ,ch4 ,hist41 ,vol4 ,i41 p4 #caa2 ,plant4 and ,train41 ,vol4 ,i41 p4 #bbb4 ,,professor ,,lange says3 ,all attempts to make out infant baptism from the ,new ,testament fail4 ,it is totally opposed to the spirit of the ,apostolic age1 and to the fundamental principles of the ,new ,testament4 ,inf4 ,baptism1 p4 #aja4 ,,professor ,,jacobi says3 ,infant baptism was established neither by ,christ1 nor by the ,apostles4 ,art4 ,bap41 ,kitto's ,cycl4 ,bib4 ,lit4 ,,doctor ,,hanna says3 ,scripture knows nothing of the baptism of infants4 ,north ,brit4 ,review1 ,aug41 #aheb4 ,,professor ,,hagenbach says3 ,the passages from ,scripture cited in favor of infant baptism as a usage of the primitive church are doubtful and prove nothing4 ,hist4 ,dict41 pp4 #aij1 #aic4 ,bishop ,burnett1 ,baxter1 ,goodwin1 ,limborch1 ,celarius1 ,field1 and many others bear similar testimony4 ,,when ,,did ,,it ,,rise8 ,since the ,new ,testament knows nothing of infant baptism1 and since it was neither instituted by ,christ1 nor practiced by ,his ,apostles1 what was its origin1 and when did it come into use8 ,,tertullian is the first who mentions the custom1 and he opposes it4 ,this was at the close of the second century1 or about ,a4 ,d4 #bjj4 ,his opposition to it proves two things3 ,first1 that it was in occasional use1 at least4 ,second1 that it was of recent origin1 since had it been long used some earlier record if it could be found4 ,neander1 ,ch4 ,hist41 ,vol4 ,i41 p4 #caa4 ,,bingham could find no earlier allusion to it than that of ,tertullian1 though he believed it arose earlier4 ,it must1 therefore1 as is generally agreed1 have had its origin about the beginning of the third century4 ,,curcell,,us says3 ,the baptism of infants in the two first centuries after ,christ was altogether unknown2 but in the third and fourth was allowed by some few4 ,in the fifth and following ages it was generally received4 ,inst4 ,christ4 ,religion1 ,b4 ,i41 ,ch4 #ab4 ,,salmasius says3 ,in the first two centuries no one was baptized1 except1 being instructed in the faith and acquainted with the doctrines of ,christ1 he was able to profess himself a believer4 ,hist4 ,bapt4 ,suicer4 ,thesaur41 ,vol4 ,,ii41 p4 #aacf4 ,such testimony is conclusive1 and quite sufficient1 though much more of a similar character might be added4 ,but observe3 ,that when the baptism of children began1 it was not that of unconscious infants at all1 as is now practiced1 but1 as ,bunsen declares1 of little growing children1 from six to ten years old4 ,and he asserts that ,tertullian does not say one word of new-born infants4 ,cyprian1 an ,african bishop1 at the close of the third century1 urged the baptism of infants proper1 because of the saving efficacy of the ordinance2 and he is called the inventor1 or father1 of infant baptism4 ,bunsen's ,hippol4 and ,his ,age1 ,vol4 ,,iii41 pp4 #aib-e4 ,,why ,,did ,,it ,,rise8 ,there is even less difficulty in tracing the cause than in finding the origin of infant baptism4 ,it originated in a perversion of ,christian doctrine1 and was itself the perversion of a ,christian ordinance4 ,all students of ecclesiastical history know that at an early period corruptions perverted ,christian faith and practice4 ,among these1 one of the earliest was that of an undue efficacy attributed to baptism4 ,its sanctity was so exalted that it was believed to have power to wash away sins1 and cleanse the soul for heaven4 ,by it the sick were supposed to be prepared for death1 and salvation made more certain by its efficacy4 ,anxious parents therefore desired their dying children to be thus prepared--washed in the laver of regeneration1 as it was termed--that they might be sure of salvation4 ,and here came in that pernicious error of baptismal regeneration1 which gave rise to infant baptism1 and which has through all these ages clung with more or less pertinacity to the clergy and laity of all churches which have practiced it4 ,,salmasius says3 ,an opinion prevailed that no one could be saved without being baptized2 and for that reason the custom arose of baptizing infants4 ,epist4 ,jus4 ,pac4 ,see ,booth's ,pedo4 ,exam41 ,ch4 ,,iii41 ,sec4 #c4 ,,venema declares that the ancients connected a regenerating power with baptism4 ,he cites ,justin ,martyr1 ,irenus1 ,clemens1 ,tertullian1 and ,cyprian as holding that opinion4 ,eccl4 ,hist41 ,vol4 #d1 p4 #c41 ,secs4 #b1 #c1 #d4 ,,chrysostom1 writing about ,a4 ,d4 #cih1 as cited by ,suicerus1 says1 ,it is impossible without baptism to obtain the kingdom1 and as cited by ,wall he says3 ,if sudden death seize us before we are baptized1 though we have a thousand good qualities1 there is nothing to be expected but hell4 ,suicer41 ,thesaur4 ,eccl41 ,vol4 ,i41 p4 #c4 ,,waddington1 in his ,church ,history1 says1 in reference to the third century3 ,a belief was gaining ground among the converts and was inculcated among the heathen1 that the act of baptism gave remission of all sins committed previously4 ,hist4 of ,church1 ,ch4 ,,ii41 p4 #ec4 ,,professor ,,fisher says3 ,very early baptism was so far identified with regeneration as to be designated by that term4 ,this rite was considered essential to salvation4 ,a virtue was believed to reside in the baptismal water itself4 ,hist4 ,christ4 ,ch41 p4 #hc4 ,do its advocates and supporters hold the same view now8 ,do parents and ministers still believe that the baptism of unconscious infants secures1 or makes more sure1 their salvation8 ,if not1 why do they practice it8 ,,professor ,,lange',s words are weighty1 and should be carefully pondered by ,protestant defenders of this ,papal emanation4 ,he says3 ,would the ,protestant ,church fulfill and attain to its final destiny1 the baptism of new-born children must of necessity be abolished4 ,it has sunk down to a mere formality1 without any meaning for the child4 ,history of ,protestantism1 p4 #cd4 ,many good people1 familiar with infant baptism and surrounded by its influences1 have naturally learned to reverence it as of ,divine appointment1 and some of them really believe it is taught or sanctioned by the ,new ,testament4 ,but ,baptists are right in rejecting it as something utterly without foundation in the ,word of ,god4 ,,household ,,baptisms ,much stress is laid by some of the advocates of infant baptism on that fact that in the ,acts of the ,apostles several cases of household baptism are mentioned4 ,and it is asked with an air of assurance3 ,if entire households were baptized1 must there not have been children among them8 ,and were they not baptized also8 ,to this it is sufficient to reply1 that nothing is said of children1 and we have no right to put into the ,scriptures what we do not find in them4 ,all inference that such households contained infants1 and that such infants were baptized1 is the purest fiction in the world4 ,if ,christian institutions could be built on so slight a foundation as that1 we could bring in all the mummeries of the ,greek or the ,roman ,church1 and all the ceremonies of the ,mosaic ritual4 ,one thing is certain3 ,if in those households any children were baptized1 they were old enough to receive the ,gospel and to believe on ,christ1 and were thus suitable subjects for the ordinance1 and for church fellowship4 ,for it is said1 ,they believed1 and gladly received the ,word4 ,there are thousands of ,baptist churches into whose fellowship whole households have been baptized--parents and children and perhaps others connected with them4 ,but all were old enough to believe and to make profession of their faith4 ,so evidently it was in these households4 ,the more prominent of these households are that of ,lydia1 mentioned in ,acts #af2 that of the ,philippian jailer1 mentioned also in ,acts #af2 and that of ,stephanas1 mentioned in #a ,corinthians #a4 ,now note what a few distinguished ,pedobaptist scholars say on these cases4 ,,doctor ,,neander says3 ,we cannot prove that the ,apostles ordained infant baptism2 from those places where the baptism of a whole family is mentioned1 we can draw no such conclusion4 ,planting and ,training1 p4 #afb1 ,n4 ,y4 ,ed41 #ahfe4 ,,professor ,,jacobi says3 ,in none of these instances has it been proved that there were little children among them4 ,kitto's ,bib4 ,cyc41 ,art4 ,bap4 ,,doctor ,,meyer says3 ,that the baptism of children was not in use at that time appears evident from #a ,cor4 #g3ad4 ,comment4 on ,acts #af3ae4 ,,doctor ,,de ,,wette says3 ,this passage has been adduced in proof of the apostolical authority of infant baptism3 but there is no proof here that any except adults were baptized4 ,com4 ,new ,test41 ,acts #af3ae4 ,,doctor ,,olshausen says3 ,there is altogether wanting any conclusive proof-text for the baptism of infants in the age of the apostles4 ,com4 on ,acts #af3ae4 ,,bishop ,,bloomfield says of the jailer3 ,it is taken for granted that his family became ,christians as well as himself4 ,com4 on ,acts #af3ae4 ,calvin1 ,doddridge1 ,henry1 and other commentators declare that in this case the household all believed1 and therefore were baptized and did rejoice4 ,mac,knight considers the case of the household of ,stephanas as giving no countenance to the baptism of infants4 ,and with him agree ,guise1 ,hammond1 ,doddridge1 and others4 ,as to the argument used by some1 that baptism came in the place of circumcision1 it is too weak and puerile1 too far-fetched and destitute of reason1 to claim the serious regard of intelligent and candid minds4 ,,chapter ,,xiii ,,church ,,government ,a ,christian church is a society with a corporate life1 organized on some definite plan1 adapted to some definite purpose1 which it proposes to accomplish4 ,it has1 therefore1 its officers and ordinances1 its laws and regulations1 fitted to administer its government and carry out its purposes4 ,the question then arises1 ,what is the true and proper form of church organization and government8 ,we do not care to inquire as to the various and contradictory forms1 as we see them about us in the different denominations1 but what was the organic form and government of the first churches1 planted by and molded under the hands of ,christ's inspired ,apostles4 ,there are three special and widely different forms of church government which have gained prevalence in ,christian communities during past age1 and which are still maintained with varied success1 each of which claims to have been the original primitive form3 #a4 ,the prelatical1 in which the governing power resides in prelates1 or diocesan bishops1 and the higher clergy2 as in the ,roman1 ,greek1 ,english1 and most ,oriental churches4 #b4 ,the presbyterian1 in which the governing power resides in assemblies1 synods1 presbyteries1 and sessions2 as in the ,scottish ,kirk1 the ,lutheran1 and the various ,presbyterian churches4 #c4 ,the independent1 in which the body is self-governing1 each single and local church administering its own government by the voice of the majority of its members2 as among ,baptists1 ,congregationalists1 ,independents1 and some other bodies4 ,now which of these modes of church life and administration is taught in the ,new ,testament1 if either8 or which best accords with the constitution and government of the ,apostolic churches8 ,baptists hold that each separate1 local church is an independent body1 governing itself according to the laws of ,christ1 as found in the ,new ,testament2 that each such church is independent of all other churches1 and of all other persons1 so far as administration is concerned1 owing comity and fellowship to all1 but allegiance and submission to none4 ,the government is administered by the body of the members1 where no one possesses a preeminence of authority1 but each enjoys an equality of rights1 and in which1 in matters of opinion1 the majority decides4 ,that this style of church structure is according to the ,new ,testament appears evident from a study of the sacred records themselves4 ,the ,apostles treated the churches as independent bodies4 ,their epistles were addressed to the churches as such2 they reported their doings to them2 enjoined upon them the duty of discipline2 exhorted1 instructed1 and reproved them as independent and responsible bodies4 ,they recognized the right of the churches to elect their own teachers and officers1 a primary and fundamental right1 which1 when conceded supposes all other rights and powers necessary to a self-governing community acting under ,divinely given laws4 ,,neander1 the distinguished historian1 says of the first age3 ,the churches were taught to govern themselves4 ,the brethren chose their own officers from among themselves4 ,in respect to the election of church officers1 the ancient principle was still adhered to3 that the consent of the community was necessary to the validity of every such election1 and each one was at liberty to offer reasons against it4 ,introd4 ,coleman's ,prim4 ,christ'y1 p4 #ai2 ,ch4 ,hist41 ,vol4 ,i41 p4 #aii2 ,plant4 and ,train41 p4 #aef4 ,,mosheim says of the first century3 ,in those primitive times1 each ,christian ,church was composed of the people1 the presiding officers1 and the assistants1 or deacons4 ,these must be the component parts of every society4 ,the principal voice was that of the people1 or of the whole body of ,christians4 ,the assembled people1 therefore1 elected their own rulers and teachers4 ,of the second century1 he adds3 ,one president1 or bishop1 presides over each church4 ,he was created by the common suffrages of the people4 ,during a great part of this century1 all the churches continued to be1 as at first1 independent of each other4 ,each church was a kind of small1 independent republic1 governing itself by its own laws1 enacted1 or at least sanctioned1 by the people4 ,eccl4 ,hist41 ,cent4 #a1 ,part #a1 ,ch4 #b1 ,sec4 #e1 #f2 ,cent4 #b1 ,ch4 #b1 ,sec4 #a1 #b4 ,,coleman says3 ,these churches1 wherever formed1 became separate and independent bodies1 competent to appoint their own officers and administer their own government without reference or subordination to any control1 authority or foreign power4 ,no fact connected with the history of the primitive church is more fully established or more generally conceded4 ,prim4 ,christ4 ,exemp41 ,ch4 #d1 ,sec4 #d1 p4 #ie4 ,archbishop ,whately1 ,doctor ,barrow1 ,doctor ,burton1 ,doctor ,waddington--all of them ,church of ,england ,divines--fully agree with this testimony1 and confirm the evidence cited3 ,,geiseler1 the historian1 says1 concerning early changes3 ,country churches1 which had grown up around some city1 seem1 with their bishops1 to have been usually1 in a certain degree1 under the authority of the mother church4 ,with this exception1 all the churches were alike independent1 though some were especially held in honor1 on such grounds as their ,apostolic origin1 or the importance of the city in which they were situated4 ,ch4 ,hist41 ,period #a1 ,div4 #a1 ,ch4 #c1 ,sec4 #eb4 ,further discussion on this subject is not needed4 ,the point is proved1 and the independent form of church government is manifestly primitive and apostolic1 as advocated and practiced by ,baptists4 ,,chapter ,,xiv ,,church ,,officers ,how many1 and what are the ,scriptural officers of a ,christian church8 ,for a church1 being a society1 must have not only laws1 but officers to execute them4 ,how many orders are there in the ministry8 ,these are questions which have at times greatly divided the ,christian world4 ,baptists assert that the officers of a church are two1--and of right1 can be no more1--pastor and deacons4 ,in this opinion agree some other denominations1 while the various ,episcopal sects insist that there should be three sets--deacons1 priests1 and bishops1 to which the ,church of ,england adds archbishops4 ,others add to this number indefinitely2 and the ,romish ,church carries the list up to ten or twelve1 ending with the pope4 ,now it is not so much what this church preaches or practices1 but on what basis were the primitive churches--the churches of inspiration--organized4 ,our ,lord did not live to shape1 and model1 and put in order all things for the full equipment of ,his people1 that they might be thoroughly furnished unto all good works1 but ,he did give to ,his ,apostles a spirit of wisdom by which they should be able to do all this1 and carry out ,his plans1 in the organization of ,his kingdom after ,he had left them4 ,we assume that the first churches were organized on the ,divine plan1 and seek to ascertain what that plan was4 ,in the ,new ,testament1 the words bishop1 presbyter1 elder1 are used to designate church officers4 ,they all1 however1 designate the same office1 and therefore officially mean the same thing2 indeed1 they are not infrequently applied to the same individual4 ,the bishop--called also the presbyter1 or elder--was the pastor1 or overseer of the spiritual flock1 watching1 guiding1 and feeding it1 as the shepherd does his sheep4 ,the deacons were chosen to attend to the temporal interests of the church1 as appears by the election of the seven1 recorded in the sixth chapter of ,acts4 ,this was done in order that the ,apostles might be free from the temporal cares1 and thus able to give their attention more exclusively to the spiritual welfare of the people4 ,the word deacon means a minister1 a servant4 ,it is sometimes applied to the ,apostles1 and even to ,christ himself1 in the general sense as one who came1 not to be ministered unto1 but to minister1 and to give ,his life a ransom for many4 ,some of the first deacons were also efficient preachers of the ,gospel1 but their work as deacons pertained to other services in the churches4 ,while1 therefore1 the deacon is a church officer1 his office does not constitute an order in the ministry at all1 its functions belonging to temporal concerns1 and not to a spiritual service4 ,the service usually performed by clerks1 trustees1 and the like1 it may be presumed1 so far as such service was needed in the first churches1 was devolved on the deacons4 ,pastors1 by whatever name they may have been known1 had the same service1 and were of the same grade1 dignity1 and authority4 ,in the first churches there were no high orders of clergy placed over lower grades1 and over the churches ruling with superior authority4 ,all were equals among equals1 and all equally ministered to the churches4 ,if in the same church there might chance to be several to whom the titles bishop1 presbyter1 or elder were applied1 they were all of equal rank or authority1 though one might be selected to serve as the pastor of the church1 and devote himself to its local interests2 while the others might give themselves to more general missionary work4 ,,neander says3 ,the word presbyter1 or elder1 indicates rather the dignity of the office1 since presbyters among the ,jews were usually aged and venerable2 while bishop1 or episcopos1 designated the nature of their work as overseers1 or pastors of the churches4 ,the former title was used by ,jewish ,christians as a name familiar in the synagogue2 while the latter was chiefly used by the ,greek and other ,gentile converts1 as more familiar and expressive to them4 ,they were not designed to exercise absolute authority1 but to act as presiding officers and guides of an ecclesiastical republic3 to conduct all things1 with the cooperation of the communities1 as their ministers and not as their masters4 ,introd4 to ,cole41 ,prim4 ,ch41 p4 #bj2 ,ch4 ,hist41 ,vol4 #a41 p4 #ahd2 ,plant4 and ,train41 p4 #adg4 ,,mosheim says3 ,the rulers of the churches were denominated sometimes presbyters1 or elders1 a designation borrowed from the ,jews1 and indicative rather of the wisdom than the age of the persons1 and sometimes also bishops3 for it is most manifest that both terms are promiscuously used in the ,new ,testament of one and the same class of persons4 ,in these primitive times1 each ,christian church was composed of the people1 the presiding officers1 and the assistants1 or deacons4 ,these must be the components of every society4 ,eccl4 ,hist41 ,cent #a41 p4 #b2 ,ch4 #b1 ,secs4 #e1 #h4 ,,gieseler asserts3 ,the new churches everywhere formed themselves on the model of the mother church at ,jerusalem4 ,at the head of each were the elders 7presbyter1 bishop71 all officially of equal rank1 though in several instances a peculiar authority seems to have been conceded to some one individual from personal considerations4 ,ch4 ,hist41 ,part #a1 ,div4 #a1 ,ch4 #b1 ,sec4 #bi4 ,,waddington declares3 ,it is also true that in the earliest government of the first ,christian society1--that of ,jerusalem1--not the elders only1 but the 'whole church1' were associated with the ,apostles2 and it is even certain that the terms bishop and elder1 or presbyter1 were in the first instance and for a short period1 sometimes used synonymously1 and indiscriminately applied to the same order in the ministry4 ,hist4 ,christ4 ,church1 ,ch4 #b1 ,sec4 #b4 ,,archbishop ,,usher says that bishop and presbyter differed only in degree1 and not in order4 ,see ,cole41 ,anc4 ,christ4 ,exemp41 ,ch4 #h1 ,sec4 #f4 ,,bishop ,,burnett says3 ,as for the notion of distinct offices of bishop and presbyter1 ,i confess it is not so clear to me4 ,vindic4 ,ch4 of ,sects1 p4 #cff4 ,,doctor ,,coleman says3 ,it is generally admitted by ,episcopal writers on this subject1 that in the ,new ,testament1 and in the earliest ecclesiastical writings1 the terms bishops and presbyters1 or elders1 are synonymous1 and denote one and the same office4 ,the office of presbyter was undeniably identical with that of bishop1 as has been shown above4 ,only two orders of officers are known in the church until the close of the second century4 ,those of the first are styled either bishops or presbyters2 of the second1 deacons4 ,anc4 ,christ4 ,exemp41 ,ch4 #h1 ,sec4 #f2 ,ch4 #f1 ,sec4 #e4 ,this author cites many of the early ,christian ,fathers who bore the same testimony1 among whom are ,clement of ,rome1 ,polycarp1 ,justin ,martyr1 ,irenus1 ,jerome1 ,chrysostom1 ,theodoret1 and others4 ,many prelatical writers1 besides these above quoted1 frankly admit the same facts4 ,the ,apostle ,paul1 it is stated 7,acts #bj3ag1 #ah71 called together the elders 7presbyters7 of the ,ephesian ,church4 ,but in verse #bh he calls these officers overseers 7episcopos74 ,here the terms presbuteros and episcopos were certainly used interchangeably4 ,paul and ,timothy1 in their address to the ,philippian ,christians1 specify three classes as evidently constituting the entire body of disciples4 ,they say1 ,to all the saints in ,christ ,jesus1 which are at ,philippi1 with the bishops and deacons4 ,saints1 bishops1 and deacons embraced the whole church4 ,timothy was instructed by ,paul as to the qualifications of pastors to be placed over the churches4 7#a ,tim4 #c3a47 ,particular directions are given as to both bishops and deacons1 but no mention is made of elders--clearly because they were the same as bishops4 ,titus is likewise enjoined to secure pastors for the church in ,crete4 7,titus #a3e1 #g47 ,these pastors are called elders in verse #e and bishops in verse #g4 ,pastors and deacons1 therefore1 are two orders1 and these officers simply were known or needed in the ,apostolic churches4 ,in this1 also1 the views held by ,baptists are in harmony with the customs of the churches in the first and purest age of ,christian history4 ,,chapter ,,xv ,,baptist ,,history ,it is sometimes asked3 ,when and where did the ,baptists originate8 ,who were their founders8 ,what is their history8 ,these are questions of interest2 but a more important one would be3 ,are they right8 ,is their faith according to the teachings of the ,new ,testament8 ,many things which are old are not true4 ,creeds and sects may boast a venerable antiquity1 while the ,word of ,god utterly condemns them4 ,any organization that cannot reasonably claim ,christ for its founder has small right to the name of a ,christian church1 no matter how old it may be4 ,baptists claim to be built on the foundation of the ,apostles and prophets1 ,jesus ,christ ,himself being the chief ,corner-,stone4 ,if this claim be well founded1 whether they have a written history of one century or of twenty1 matters little4 ,yet whatever of the past belongs to any1 it may be well to know4 ,any ,baptist history constitutes one of the most interesting chapters in the records of ,christianity4 ,during the ,apostolic age even1 the doctrines of the ,gospel became corrupted1 and its ordinances soon after4 ,both ,jewish and ,gentile converts brought into the churches many of their old religious notions1 and incorporated them with the faith of ,christ4 ,these1 together with the many philosophical ideas of the times and the perversions to which the truth is always exposed from the ignorance and selfishness of men1 very early turned the churches aside from the faith once delivered to the saints4 ,still there were many who in simplicity and humility maintained the doctrines and customs in their original purity4 ,those churches which were strongest and most prosperous were most exposed to corruption by alliances with the world4 ,when at length the period of martyrdom and persecution terminated2 when a nominal ,christianity took possession of a throne1 and ,church and ,state became united1 then religion1 in its prevailing forms1 lost its simplicity1 its spirituality1 and its power1 and a temporal hierarchy took the place of the church of ,christ4 ,this was the great apostasy of the early times4 ,but all the churches and all disciples did not follow in the wake of this sad departure from the truth4 ,many congregations and communities of true worshipers kept the doctrines of the ,gospel1 and practiced its ordinances1 nearly1 or quite in their primitive purity4 ,and this they continued to do through all the ages of darkness and corruption which followed4 ,they were never identified with the ,roman or ,greek churches2 they never were in alliance with ,states2 never formed hierarchies4 ,as independent congregations1 or small communities1 with no other bond of union than a common faith1 fellowship1 and sympathy1 often obscure and unobtrusive1 taking the ,word of ,god as their guide1 they sought to realize the idea1 not of a temporal1 but a spiritual kingdom in the ,gospel dispensation4 ,these religious communities were by the dominant hierarchies called sects1 and stigmatized as heretics4 ,as such they were traduced and persecuted continually4 ,and though they may have had their errors1 they were the best and purest defenders of the ,christian faith1 and the truest representatives of the first disciples of ,christ then existing4 ,the ,state churches were the heretics2 while those so-called sects were the true successors of the first ,christians4 ,they were defamed and oppressed1 calumniated and martyred because they bore witness to the truth of ,god and testified against the errors and vices of the so-called churches4 ,history has never done them justice1 and perhaps never will2 because history has been too much written in the interest of their enemies1 or from their standpoint4 ,tortured and tormented by those who should have been their defenders1 crowns and miters alike pledged to their destruction1 they could do nothing but suffer4 ,and this they nobly did as ,christ's faithful witnesses4 ,they were known by various names in different ages and in different lands1 but retained the same general characteristics4 ,in the first and second centuries1 ,messalians1 ,montanists1 ,euchites1 were terms which distinguished some of these sects4 ,in the third1 fourth1 and fifth centuries arose the ,novatians4 ,increasing with exceeding rapidity1 they quite overspread the ,roman empire1 in spite of the cruel and destructive persecutions which they suffered4 ,in the fourth century the ,donatists appeared1 as a new form of existing sects1 or a new phase of the old faith4 ,they multiplied rapidly1 spread extensively1 and long survived4 ,in the seventh century appeared the ,paulicians1 attracting much attention1 and calling down upon themselves the wrath of the ,romish ,church4 ,still they increased greatly1 notwithstanding their many persecutions4 ,that these ,christian communities should have been faultless could not be supposed4 ,but they were the best of the ages in which they lived1 and maintained the purest forms of ,gospel truth and practice4 ,without the advantage of organization and association1 they differed somewhat among themselves4 ,but in general they all professed to take the ,new ,testament as the rule of their faith and practice4 ,they held to a spiritual church-membership1 and received only professedly regenerated persons to the ordinances4 ,denying the orthodoxy of the ,romish ,church1 they rebaptized persons received from that body1 and hence were called ,anabaptists4 ,infant baptism they rejected1 according to ,allix1 ,mosheim1 ,robinson1 and other historians4 ,baptism they administered by immersion1 as indeed did all ,christians during those ages4 ,robinson calls them ,trinitarian ,baptists4 ,it is said that the ,empress ,theodora1 after having confiscated their property1 caused to be cruelly put to death no less than one hundred thousand ,paulicians1 for no other fault or offense than their religious faith4 ,about the close of the tenth century appeared the ,paterines2 substantially the same people1 no doubt as had previously existed under other names4 ,they too rejected infant baptism1 and protested against the corruptions of the ,romish ,church2 in consequence of which they suffered long and severe persecution4 ,in the eleventh century1 and the ages following1 were the ,waldenses1 ,albigenses1 ,vaudois1 ,cathari1 and ,poor ,men of ,lyons4 ,these were new names1 and names usually given by their enemies4 ,they increased1 even under their persecutions1 to a wonderful extent1 and attracted the notice1 if not the sympathy1 of all ,europe4 ,it is not pretended that these ancient sects were known by the name as ,baptists2 but in general they held the more prominent and distinctive principles which have always characterized the ,baptists2 thus3 #a4 ,they declared and defended the rights of faith and conscience and the freedom of worship4 #b4 ,they denied the authority of popes and the right of kings and ,states to interfere with the people in matters of religion4 #c4 ,they rejected infant baptism4 #d4 ,they baptized by dipping4 #e4 ,they held the ,bible to be the only rule and authority in concerns of religious faith and practice4 #f4 ,they admitted to the churches none except such as professed to be regenerated and godly persons4 ,now it is conceded by all historians of note that such churches and communities did exist1 separate from and persecuted by1 the prevailing ,state churches and civil authorities during all the ages from the ,apostles to the ,reformation4 ,when the ,reformation under ,luther and his coadjutors broke out1 these sects to a great extent fraternized with1 and were lost in1 the multitude of the reformers4 ,such as continued their separate existence1 as the ,waldenses of ,piedmont1 yielding to the influence of the reformers1 did from sympathy what the persecutions of the ,papists had never been able to compel them to do--abandon dipping for sprinkling in baptism1 adopted infant baptism1 and took the general forms of religious life1 into which ,pedobaptist ,protestantism grew4 ,,the ,,welsh ,,baptists ,few denominations have a better claim to antiquity than the ,welsh ,baptists4 ,they trace their descent directly from the ,apostles and urge in favor of their claim arguments which have never been confuted4 ,when ,austin1 the ,romish monk and missionary1 visited ,wales1 at the close of the sixth century1 he found a community of more than two thousand ,christians1 quietly living in their mountain homes4 ,they were independent of the ,romish ,see1 and wholly rejected its authority4 ,austin labored hard to convert them--that is1 to bring them under the ,papal yoke2 but entirely failed in the effort4 ,yielding things in general1 he reduced his demand upon them to three particulars3 #a4 ,that they should observe ,easter in due form1 as ordered by the ,church4 #b4 ,that they should give ,christendom1 or baptism1 to their children4 #c4 ,that they should preach to the ,english the ,word of ,god1 as directed4#a ,these demands of ,austin prove that they neither observed the ,popish ordinance of ,easter1 nor baptized their children4 ,they1 however1 rejected all his overtures1 whereupon he left them with threats of war and wretchedness4 ,not long after1 ,wales was invaded by the ,saxons1 and many of these inoffensive ,christians cruelly murdered1 as was believed1 at the instigation of this bigoted zealot1 the exacting ,austin4 ,,the ,,dutch ,,baptists ,the ,baptists of ,holland have a history that reaches back to a very remote period1 if not to the ,apostolic age1 as some confidently assert4 ,and this antiquity is conceded by historians who have no sympathy with their denominational sentiments4 ,,mosheim1 in his ,church ,history1 says1 ,the true origin of that sect which acquired the name ,anabaptist is hid in the remote depths of antiquity1 and is consequently extremely difficult to be ascertained4 ,eccl4 ,hist41 ,vol4 ,,iv41 p4 #dbg1 ,mac4 ,ed41 #ahaa4 ,see ,introd4 ,orchard's ,hist4 ,bap41 p4 #ag4 ,,zwingli1 the ,swiss ,reformer1 contemporary with ,luther1 declares3 ,the institution of ,anabaptism is no novelty but for thirteen hundred years has caused great disturbance in the church4 ,introd4 ,orchard's ,hist4 ,bap41 p4 #ag4 ,thirteen hundred years before his time would have carried it back to within two centuries of the death of ,christ4 ,,doctor ,,dermont1 chaplain to the king of ,holland1 and ,doctor ,ypeij1 professor of theology at ,groningen1 a few years since received a royal commission to prepare a history of the ,reformed ,dutch ,church4 ,that history1 prepared under royal sanction1 and officially published1 contains the following manly and generous testimony to the antiquity and orthodoxy of the ,dutch ,baptists4 ,we have now seen that the ,baptists1 who were formerly called ,anabaptists1 and in later times ,mennonites1 were the original ,waldenses1 and have long in the history of the church received the honor of that origin4 ,on this account1 the ,baptists may be considered the only ,christian community which has stood since the ,apostles1 and as a ,christian society1 which has preserved pure the doctrines of the ,gospel through all ages4 ,hist4 ,ref4 ,dutch ,ch41 ,ed4 ,breda1 #ahai4 ,see ,ency4 ,relig4 ,knowledge1 ,art4 ,mennonites4 ,,mosheim says of the persecutions of this people in the sixteenth century1 ,vast numbers of these people1 in nearly all the countries of ,europe1 would rather perish miserably by drowning1 hanging1 burning1 or decapitation1 than renounce the opinions they had embraced4 ,and their innocency he vindicates thus3 ,it is indeed true that many ,anabaptists were put to death1 not as being bad citizens1 or injurious members of civil society1 but as being incurable heretics1 who were condemned by the old canon laws4 ,for the error of adult baptism was in that age looked upon as a horrible offense4 ,that was their only crime4 ,eccl4 ,hist41 ,cent4 #af1 ,sec4 #c4 ,part #b1 ,ch4 iii4 ,fuller's ,ch4 ,hist41 ,b4 #d4 ,this testimony is all the more welcome1 because it comes from those who have no ecclesiastical sympathies with ,baptists1 but who1 in fidelity to history1 bear honest testimony to the truth which history teaches4 ,the circumstances under which their evidence was produced give it additional force4 ,,cardinal ,,hossius1 chairman of the council at ,trent1 says3 ,if the truth of religion were to be judged of by the readiness and cheerfulness which a man of any sect shows in suffering1 then the opinions and persuasions of no sect can be truer or surer1 than those of the ,anabaptists2 since there have been none1 for these twelve hundred years past1 that have been more grievously punished4 ,orchard's ,hist4 ,bap41 ,sec4 #ab1 part #cj1 p4 #cfd4 ,many thousands of the ,dutch ,baptists1 called ,anabaptists1 and ,mennonites1 miserably perished by the hands of their cruel persecutors1 for no crime but their refusal to conform to established churches4#b ,,the ,,english ,,baptists ,at what time the ,baptists appeared in ,england in definite denominational form1 it is impossible to say4 ,but from the twelfth to the seventeenth century1 many of them suffered cruel persecutions1 and death by burning1 drowning1 and beheading1 besides many other1 and sometimes most inhuman tortures4 ,and this they suffered both from ,papists and ,protestants1 condemned by both civil and ecclesiastical tribunals1 only because they persisted in worshiping ,god1 according to the dictates of their consciences1 and because they would not submit their religious faith and worship to the dictates of popes and princes4#c ,in #aech1 royal edicts were issued against them1 and several were burnt at the stake in ,smithfield4 ,,brande writes that3 ,in the year #aech1 thirty-one ,baptists1 that fled from ,england1 were put to death at ,delft1 in ,holland2 the men were beheaded1 the women were drowned4 ,hist4 ,reformers4 ,see ,benedict's ,hist4 ,bap41 p4 #cjc4 ,neal's ,hist4 ,puritans1 ,vol4 ,i41 p4 #ach4 ,note1 ,vol4 ,,ii1 p4 #cee1 ,sup4 ,what crime had they committed to merit such treatment as this8 ,,bishop ,,latimer declares that1 ,the ,baptists that were burnt in different parts of the kingdom went to death intrepidly1 and without any fear1 during the time of ,henry ,,viii4 ,lent ,sermons4 ,neal's ,hist4 ,purit41 ,vol4 ,,ii1 p4 #cef4 ,under the rule of the ,popish ,mary1 they suffered perhaps no more than under that of the ,protestant ,elizabeth4 ,during the reign of the latter a congregation of ,baptists was discovered in ,london1 whereupon several were banished1 twenty-seven imprisoned1 and two burnt at ,smithfield4#d ,,doctor ,,featley1 one of their bitter enemies1 wrote of them1 in #afcc3 ,this sect1 among others1 hath so far presumed upon the patience of the ,state1 that it hath held weekly conventicles1 rebaptizing hundreds of men and women together in the twilight1 in rivulets and in some arms of the ,thames1 and elsewhere1 dipping them all over head and ears4 ,it hath printed divers pamphlets in defense of their heresy2 yea1 and challenged some of our preachers to disputation4 ,eng4 ,bapt4 ,jubilee ,memor41 ,benedict's ,hist4 ,bapt41 p4 #cjd4 ,,bailey wrote1 in #afci1 that3 ,under the shadow of independency they have lifted up their heads1 and increased their numbers above all sects in the land4 ,they have forty-six churches in and about ,london4 ,they are a people very fond of religious liberty1 and very unwilling to be brought under bondage of the judgment of others4 ,benedict's ,history1 p4 #cjd4 ,the first book published in the ,english language on the subject of baptism was translated from the ,dutch1 and bears date #afah4 ,from this time they multiplied rapidly through all parts of the kingdom4 ,the first regularly organized church among them1 known as such in ,england1 dates from #afjg1 and was formed in ,london by a ,mr4 ,smyth1 previously a clergyman of the ,established ,church4 ,in #afhi1 the ,particular ,baptists1 so called1 held a convention in ,london1 in which more than one hundred congregations were represented1 and which issued a confession of faith1 still in use and highly esteemed4 ,the last ,baptist martyr in ,england was ,edward ,wightman1 of ,burton upon ,trent1 condemned by the ,bishop of ,coventry1 and burnt at ,litchfield1 ,april #aa1 #afab4e ,,american ,,baptists ,the history of ,american ,baptists runs back a little more than two and a quarter centuries4 ,in this country1 as elsewhere1 they were cradled amidst persecution1 and nurtured by the hatred of their foes4 ,this has been their fortune in every age1 and in every land4 ,,roger ,,williams1 a distinguished and an honored name1 was identified with the rise of the denomination in ,america4 ,he has been called their founder1 because he organized the first church1 and was intimately connected with their early history4 ,williams was born in ,wales1 #aeih1 educated at ,oxford1 ,england1 came to ,america in #afcj1 and settled as minister of the ,puritan church in ,salem1 ,massachusetts4 ,not long after1 he adopted ,baptist views of doctrine and church order1 on account of which he was banished by his fellow ,puritans1 and driven out of ,massachusetts1 in the depths of a rigorous winter1 in a new and inhospitable country4 ,having wandered far and suffered much1 finding the savage ,indians more generous and hospitable than his fellow ,christians1 he finally reached and fixed his future home at what is now ,providence1 ,r4 ,i4 ,here1 with a few associates of like faith1 he founded a new colony1 calling both the city and the colony ,providence1 in recognition of the ,divine guidance and protection1 which he had in so remarkable a manner experienced4 ,in #afci1 ,mr4 ,williams received baptism from one of his associates1 there being no minister to perform that service4 ,he in turn baptized his associates1 and a church was organized1 of which he was chosen pastor4 ,he was also appointed first ,governor of ,rhode ,island4 ,full liberty was granted in matters of religion4 ,thus ,roger ,williams became the first ruler1 and ,rhode ,island the first ,state which ever gave entire freedom to all persons to worship ,god1 according to their own choice1 without dictation or interference from civil or ecclesiastical authorities4 ,on account of this unrestricted liberty many ,baptists1 as well as other persecuted religionists from other colonies1 and from ,europe1 collected in considerable numbers at ,providence1 and spread through the colony4 ,it is a mistake to suppose that all the ,baptist churches in ,america grew out of the one which ,roger ,williams founded4 ,it is even doubtful whether any single church arose as an outgrowth of that4 ,as immigration increased1 other churches grew up1 having no connection with that2 and with considerable rapidity the sentiments of ,baptists spread into adjoining colonies1 particularly west and south4 ,for a long time1 however1 they were sorely persecuted1 especially in ,massachusetts and ,connecticut2 persecuted even by those who had themselves fled from persecution in their native land1 to find freedom and refuge in these distant wilds4 ,in #afdd1 the present ,first ,church in ,newport1 ,r4 ,i41 was organized4 ,but whether the present ,first ,church in ,providence was constituted before this date is still a disputed point4 ,both claim priority4 ,in #afef1 the ,second ,church1 ,newport1 was formed4 ,then followed in order of time the church in ,swansea1 ,massachusetts1 #affc2 ,first1 ,boston1 #affe2 ,north ,kingstone1 ,r4 ,i41 #affe2 ,seventh ,day ,church1 ,newport1 #afga2 ,south ,kingstone1 ,r4 ,i41 #afhj2 ,kittery1 ,me41 #afhb2 ,middletown1 ,n4 ,j41 #afhh2 ,lower ,dublin1 ,pa41 #afhi2 ,charleston1 ,s4 ,c41 #afij2 ,philadelphia1 ,pa41 #afih2 ,welsh ,tract1 ,del41 #agja2 ,groton1 ,ct41 #agje4 ,others1 not mentioned1 arose within this period in these and other colonies4 ,with the increase of population1 ,baptists rapidly increased and widely spread over the country4 ,edward's ,tables gives the number of ,american ,baptist ,churches in #agfh1 as only #acg4 ,asplund's ,register for #agij1 reported #hgb churches1 #gbb ordained ministers1 with #fd1ige members4 ,benedict's ,history states that in #ahab1 there were #b1fcc churches1 #b1adc ordained ministers1 and #bjd1ahe members4 ,allen's ,register for #ahcf1 puts them at #g1bii churches1 #d4jge ordained ministers1 and #eag1ebc members4 ,the ,baptist ,year-,book gives the following figures3 ,date ,churches ,ministers ,members #ahdj #g1gga #e1bjh #ega1bia #ahfj #ab1bgi #g1ggc #a1jaf1acd #ahhj #bf1jhj #af1efi #b1bif1cbg #ahij #cc1ehh #ba1age #c1jgj1jdg #aijj #dc1dbg #bi1dgc #d1aha1jhf #aiaj #di1jde #cc1iji #e1bff1cfi #aibj #ec1hff #db1aba #g1ejd1ddg #aicj #ec1hhh #di1ijg #h1iae1ghe ,the ,year-,book gives the ,sunday school statistics for #aicj1 as follows3 ,for the ,united ,states1 schools1 #df1acb2 total enrollment #e1adc1jef4 ,the figures given in all these cases are probably less than the actual facts warrant1 since full reports from associations1 churches1 and schools can never be obtained4 ,,other ,,baptists ,besides the regular ,baptist ,brotherhood1 there are in the ,united ,states very many other and smaller denominations1 which practice immersion1 but are not in fellowship with1 or reckoned as a part of1 the great ,baptist family4 ,the ,seventh ,day ,baptists1 so called on account of their observing ,saturday1 or the seventh day of the week1 as their ,sabbath1 on the ground that the ,jewish ,sabbath was never abrogated4 ,they are estimated at about #g1jjj4 ,the ,free ,will ,baptists1 who take their name from their views as to the freedom of the human will and practice open communion1 number about #ff1jjj4 ,in the ,north the ,free ,will ,baptist churches have generally united with the ,northern ,convention1 and their membership is reckoned with that of the regular ,baptist body4 ,the ,six ,principle ,baptists1 so called because their doctrinal confession is based on the six points mentioned in ,hebrews #f3a1 #b1 are estimated at about #cjj4 ,the ,anti-,mission ,baptists1 or rather ,primitive ,baptists1 found chiefly in the ,southwest1 do not believe in missions1 ,sunday schools1 or other reform movements lest they should seem to interfere with the ,divine decrees4 ,they are said to number #dc1jjj4 ,the ,disciples of ,christ1 sometimes called ,campbellites1 or ,christians1 number about #a1bjj1jjj4 ,the ,winebrennerians1 or the ,general ,eldership of the ,churches of ,god in ,north ,america1 are estimated at about #cj1jjj4 ,the ,tunkers1 or ,dunkards1 of all groups number about #abf1jjj1 and the ,united ,brethren1 about #ccj1jjj4 ,,baptists ,,elsewhere ,in ,north ,america1 aside from the ,united ,states1 but including the provinces of ,british ,america1 ,central ,america1 ,mexico1 and the ,west ,indies1 ,baptists numbered in #aicj about #bdi1hji4 ,in ,europe there were in #aicj about #a1fci1fef4 ,in ,asia1 about #cfa1hjj4 ,in ,australasia1 about #ce1aac4 ,in ,africa1 about #hc1jda4 ,,footnotes3 #a ,see ,benedict's ,hist4 ,bap41 p4 #cdc1 and authorities there cited4 #b ,benedict's ,hist4 ,baptists1 ,ch4 ,,iv4 ,neal's ,hist4 ,puritans1 ,vol4 ,,ii42 p4 #cee4 ,supplement1 ,fuller's ,ch4 ,hist41 ,b4 #d4 #c ,see histories of ,baptists1 by ,crosby1 ,ivimey1 ,danvers1 and ,benedict4 #d ,wall1 cited by ,neal1 ,hist4 ,puritans1 ,vol4 ,i41 p4 #acg4 ,vol4 ,,ii41 p4 #ceh4 ,supplement4 #e ,eng4 ,bap4 ,jubilee ,memor41 ,benedict's ,hist4 ,bap4 ,transcriber's ,notes - ,the break between pages #c and #d is in the word missionaries3 missionaries4 ,in this and all subsequent cases1 the whole word was moved to the earlier page4 - ,the break between pages #d and #e is in the word thousand3 thousand4 - ,the break between pages #e and #f is in the word admitted3 admitted4 - ,page #f1 apply reverential capitalization 7,,rc7 to ,divine4 - ,the break between pages #i and #aj is in the word general3 general4 - ,page #aj1 apply ,,rc to ,divine1 ,divinely1 and ,word4 ,change practise to practice4 - ,page #aa1 apply ,,rc to ,apostolic11 ,divinely1 ,his ,gospel1 and ,his4 - ,page #ab1 apply ,,rc to ,gospel 7twice72 change fulfil to fulfill2 apply ,,rc to ,him and ,he4 ,note #a1 apply ,,rc to ,gospel2 change fulfils to fulfills and practise to practice4 ,note #b1 apply ,,rc to ,his ,word and ,his2 change practise to practice2 apply ,,rc to ,his4 - ,page #ae1 note #b1 apply ,,rc to ,divine4 - ,page #ah1 apply ,,rc to ,divine1 ,word1 ,divine1 ,his 7twice71 and ,he4 - ,page #ai1 apply ,,rc to ,his 7twice74 - ,page #bj1 ,note #f1 apply ,,rc to ,me and ,him4 ,note #g1 apply ,,rc to ,divinely4 - ,the break between pages #bj and #ba is in the word baptismal3 baptismal4 - ,page #ba1 ,note #h1 apply ,,rc to ,his4 - ,page #bc1 change practise to practice4 - ,page #bd1 ,note #b1 change practise to practice4 - ,the break between pages #bh and #bi is in the word possibly3 possibly4 - ,page #ca1 ,note #a1 apply ,,rc to ,divine4 - ,page #cd1 ,note #a1 apply ,,rc to ,his 7twice74 - ,the break between pages #cg and #ch is in the word ecclesiastical3 ecclesiastical4 - ,page #df1 ,voting1 point #a1 change deliberatively to deliberately4 - ,the break between pages #dg and #dh is in the word services3 services4 - ,the break between pages #ec and #ed is in the word importance3 importance4 - ,page #ef1 change practise to practice4 - ,page #eg1 apply ,,rc to ,divine4 - ,page #eh1 change practise to practice2 add comma to ,britain ,baptists2 apply ,,rc to ,divinely4 - ,page #ei1 note #b1 apply ,,rc to ,his and ,he4 ,note #c1 apply ,,rc to ,my4 ,section ,,ii1 apply ,,rc to ,persons and ,divine4 ,note #b1 apply ,,rc to ,thee4 - ,page #fj1 note #a1 apply ,,rc to ,his apply ,,rc to ,he4 - ,page #fa1 apply ,,rc to ,divine1 ,his 7twice71 ,he1 ,his1 ,divine1 and ,he4 ,note #b1 apply ,,rc to ,he1 ,his1 and ,him4 ,note #c1 apply ,,rc to ,himself and ,him4 ,note #d1 apply ,,rc to ,he1 ,him1 and ,his4 ,note #e1 apply ,,rc to ,he1 ,him1 and ,he1 and ,him4 - ,page #fb1 apply ,,rc to ,gospel1 ,him1 and ,his4 ,note #a1 apply ,,rc to ,his4 ,note #b1 apply ,,rc to ,him4 ,note #c1 apply ,,rc to ,his and ,him4 ,note #d1 apply ,,rc to ,one4 - ,page #fc1 apply ,,rc to ,gospel 7twice74 ,note #c1 apply ,,rc to ,me4 ,apply ,,rc to ,divine and ,gospel4 - ,page #fd1 note #a1 change ,rev4 #h3g-i to ,rev4 #c3g-i4 ,note #e1 change ,eph4 #h3ad-ba to ,eph4 #e3ad-ba4 ,apply ,,rc to ,prophet1 ,priest1 ,king1 and ,him4 - ,page #fe1 note #a1 apply ,,rc to ,gospel2 change ,eph4 #b3c to ,eph4 #b3h and change ye are to are ye to match the quotation4 ,note #b1 change ,acts #aa3ch to ,acts #b3ch to match the quotation4 ,note #c1 apply ,,rc to ,him4 ,point ,,ix1 apply ,,rc to ,he4 ,note #a1 apply ,,rc to ,gospel4 - ,page #ff1 note #a1 change a holy calling to an holy calling4 ,note #b1 apply ,,rc to ,he and ,gospel4 ,note #d1 change elects sake to elect's sakes and ,chris to ,christ4 ,note #e1 change #a ,thess4 #d3aj to #a ,thess4 #a3d4 ,apply ,,rc to ,his and ,word4 - ,page #fg1 change practise to practice4 ,note #a1 change ,thess #d3c to #a ,thess4 #d3c4 ,note #c1 change ,phil4 #a3ab1 #ac to ,phil4 #b3ab1 #ac to match the quotation4 ,point ,,xi1 note #a1 apply ,,rc to ,my 7twice74 ,note #b1 change ,john #b3ai to #a ,john #b3ai to match the quotation4 - ,page #fh1 ,note #c1 apply ,,rc to ,his4 ,section ,,xii1 apply ,,rc to ,gospel4 ,note #d1 change ,rom4 #h3b1 #d to ,rom4 #h3b-d to match the quotation2 apply ,,rc to ,his4 - ,page #fi1 apply ,,rc to ,gospel1 ,his 7twice71 ,word1 and ,scriptural4 ,note #d1 change ,john #a3ae 7where represents a poorly printed sort71 to ,john #ac3ae4 - ,page #gj1 apply ,,rc to ,his4 ,note #b1 change ,matt4 #ah3ai to ,matt4 #bh3ai to match quotation4 ,note #c1 change raised from the dead to raised up from the dead4 ,note #d1 apply ,,rc to ,apostles'4 - ,page #ga1 apply ,,rc to ,his1 ,him1 and ,his4 ,note #a1 apply ,,rc to ,he1 ,my1 ,me1 and ,my2 change #a ,cor4 #aa3bg-cj to #a ,cor4 #aa3bb-cj4 ,note #b1 apply ,,rc to ,he4 ,note #c1 apply ,,rc to ,my 7four times7 and ,me4 - ,page #gb1 note #b1 change ,ps4 #aac3bd to ,ps4 #aac3b-d4 ,note #c1 apply ,,rc to ,my and ,him2 change then shall thou delight to then shalt thou delight4 ,note #d1 apply ,,rc to ,word4 ,point ,,xvii1 apply ,,rc to ,divine4 - ,page #gc1 note #d1 change ,rev4 #ai3ad to ,rev4 #ai3af to match quotation4 ,point ,,xviii1 apply ,,rc to ,his 7twice74 ,note #b1 apply ,,rc to ,he and ,him4 - ,page #gd1 note #b1 apply ,,rc to ,him4 ,note #e1 change ,matt4 #be3ce-da to ,matt4 #be3ca-df4 ,note #f1 apply ,,rc to ,he and ,him4 - ,page #ge1 apply ,,rc to ,divine1 ,him 7twice71 ,his 7thrice71 ,divine4 - ,page #gf1 apply ,,rc to ,gospel1 ,him1 and ,his4 - ,the break between pages #gh and #gi is in the word expressed3 expressed4 - ,page #gi1 apply ,,rc to ,gospel4 ,change practise to practice4 - ,page #hb1 apply ,,rc to ,his ,apostles4 - ,page #he1 apply ,,rc to ,his 7twice71 ,he1 and ,his4 - ,page #hf1 apply ,,rc to ,he1 ,him1 and ,he4 - ,page #hh1 apply ,,rc to ,his4 - ,page #hi1 change ,malancthon to ,malanchthon and colaborer to co-laborer4 - ,page #ij1 capitalize ,divine as referring to a churchman4 ,change practised to practiced4 - ,page #ia1 change practise to practice4 - ,the break between pages #ia and #ib is in the word sufficient3 sufficient4 - ,page #ib1 apply ,,rc to ,apostle4 - ,the break between pages #ic and #id is in the word immersion3 immersion4 - ,page #ie1 apply ,,rc to ,apostles4 - ,the break between pages #if and #ig is in the word original3 original4 - ,page #ih1 change practised to practised2 apply ,,rc to ,his ,apostles4 - ,page #ii1 change practise to practice 7twice74 - ,page #ajj1 apply ,,rc to ,gospel4 ,change practise to practice and practises to practices4 - ,page #aja1 apply ,,rc to ,his4 - ,page #ajb1 change practise to practice4 - ,page #ajd1 apply ,,rc to ,divine4 - ,page #aje1 change practise to practice4 - ,the break between pages #ajf and #ajg is in the word ,parliament3 ,parliament4 - ,page #ajh1 apply ,,rc to ,his 7thrice7 and ,me4 - ,page #aji1 apply ,,rc to ,he1 ,his1 ,my 7four times71 ,me1 and ,divine4 - ,the break between pages #aji and #aaj is in the word practiced 7changed from practised73 practiced4 - ,page #aaj1 change practised to practiced and practise to practice 7twice74 - ,page #aaa1 change practise to practice4 - ,page #aab1 apply ,,rc to ,him4 - ,page #aac1 apply ,,rc to ,divine4 - ,page #aad1 apply ,,rc to ,apostolic1 ,word1 ,apostles'1 ,word1 and ,divine4 ,change practise to practice4 - ,page #aae1 change practise to practice4 - ,the break between pages #aae and #aaf is in the word infants3 infants4 - ,page #aaf1 change practise to practice 7thrice74 - ,page #aag1 apply ,,rc to ,his2 change practise to practice2 apply ,,rc to ,him4 - ,page #aah1 change practise to practice4 - ,the break between pages #aah and #aai is in the word remaining3 remaining4 - ,page #aai1 capitalize ,divines as referring to churchmen4 - ,page #abj1 apply ,,rc to ,gospel4 - ,each of pages #abc and #abd1 capitalize ,divine as referring to a churchman4 - ,page #abd1 apply ,,rc to ,lord's ,table4 - ,page #abe1 apply ,,rc to ,his4 - ,page #abi1 change practised to practiced 7thrice74 ,apply ,,rc to ,his ,apostles and ,word4 - ,page #acj1 capitalize ,divine as referring to a churchman2 apply ,,rc to ,apostles4 - ,page #aca1 apply ,,rc to ,apostolic and ,apostles4 - ,page #acb1 change practised to practiced4 ,apply ,,rc to ,his ,apostles4 - ,page #acc1 change practised to practiced4 - ,page #acd1 change practise to practice and practised to practiced4 - ,page #acf1 change practise to practice4 ,apply ,,rc to ,divine and ,word4 - ,page #acg1 apply ,,rc to ,gospel and ,word4 - ,page #ach1 apply ,,rc to ,apostles4 - ,page #adj1 apply ,,rc to ,apostles4 - ,page #ada1 apply ,,rc to ,apostolic4 - ,page #adb1 apply ,,rc to ,apostles and ,divinely4 - ,the break between pages #adc and #add is in the word people3 people4 - ,page #add1 capitalize ,divines as referring to churchmen2 apply ,,rc to ,apostolic4 ,add ,ch4 ,hist4 to the ,geiseler citation4 - ,page #ade1 change practised to practiced4 - ,page #adf1 change practises to practices4 - ,page #adg1 apply ,,rc to ,his1 ,he1 ,his ,apostles1 ,his 7twice71 ,he1 ,divine1 and ,apostles4 - ,the break between pages #adg and #adh is in the word minister3 minister4 - ,page #adh1 apply ,,rc to ,apostles1 ,his1 and ,gospel4 - ,the break between pages #adh and #adi is in the word authority3 authority4 - ,page #adi1 change later to latter4 - ,page #aej1 apply ,,rc to ,apostles4 - ,page #aeb1 apply ,,rc to ,apostle2 change episcopous to episcopos for consistency4 - ,page #aec1 apply ,,rc to ,apostolic4 - ,page #aed1 apply ,,rc to ,word1 ,apostles1 and ,himself4 - ,page #aee1 apply ,,rc to ,gospel4 - ,the break between pages #aee and #aef is in the word apostasy3 apostasy4 - ,page #aef1 apply ,,rc to ,gospel12 change practised to practiced apply ,,rc to ,word and ,gospel4 - ,page #aeh1 apply ,,rc to ,gospel4 ,change practise to practice 7twice74 - ,page #afj1 change practise to practice2 apply ,,rc to ,apostles4 - ,page #afa1 apply ,,rc to ,apostles and ,word4 - ,the break between pages #afb and #afc is in the word contemporary3 contemporary4 - ,page #afc1 apply ,,rc to ,apostles and ,gospel4 - ,page #afd1 change offence to offense4 - ,the break between pages #afe and #aff is in the word because3 because4 - ,page #aff1 remove extraneous right double quotes after ,smithfield2 change suffered perhaps more to suffered perhaps no more4 - ,page #afg1 change defence to defense4 - ,page #afi1 add comma to after he2 apply ,,rc to ,divine4 - ,the break between pages #agj and #aga is in the word themselves3 themselves4 - ,page #agc1 change practise to practice 7twice72 apply ,,rc to ,divine4